1, kineo
“to move,” is used of those who mocked the Lord at His crucifixion, nodding
their heads in the direction of the Cross as if sneering at this supposed
ending of His career, Matt. 27:39; Mark 15:29. Cp. 2 Kings 19:21; Job 16:4; Ps.
22:7; 109:25; Isa. 37:22. See MOVE, No. 1.
1, opsonion
for which see CHARGE, A, No. 5, denotes (a) “soldiers' pay,” Luke 3:14; 1 Cor.
9:7 (“charges”); (b) in general, “hire, wages of any sort,” used
metaphorically, Rom. 6:23, of sin; 2 Cor. 11:8, of material support which Paul
received from some of the churches which he had established and to which he
ministered in spiritual things; their support partly maintained him at Corinth,
where he forebore to receive such assistance (2 Cor. 11:9,10).
2,
misthos
“hire,” is rendered “wages” in John 4:36; in 2 Pet. 2:15, AV (RV, “hire”). See
HIRE, A.
· Notes: (1) For alalazo, rendered “to wail” in Mark 5:38, see CLANGING. (2) For kopto, rendered “to wail” in Rev. 1:7, AV (RV, “shall mourn”) and Rev. 18:9, RV, “wail” (AV, “lament”), see BEWAIL. (3) For pentheo, rendered “to wail” in Rev. 18:15,19, AV, see MOURN. (4) For klauthmos, rendered “wailing” in Matt. 13:42,50, AV, see WEEP. (5) In Matt. 11:17; Luke 7:32, AV, threneo, “to wail” (RV), is rendered “to mourn.” See BEWAIL, Note (1), MOURN.
1, ekdechomai
for which see EXPECT, No. 1, is rendered “to wait” in John 5:3, AV; Acts 17:16;
1 Cor. 11:33, RV.
2, apekdechomai
“to await or expect eagerly,” is rendered “to wait for” in Rom. 8:19,23,25; 1
Cor. 1:7; Gal. 5:5; Phil 3:20, RV (AV, “look for”); Heb. 9:28, RV (AV, “look
for”), here “them that wait” represents believers in general, not a section of
them; 1 Pet. 3:20 (in the best texts; some have No. 1). See LOOK (for), Note
(1).
3, prosdechomai
“to look for” with a view to favorable reception, is rendered “to wait for” in
Mark 15:43; Luke 2:25; 12:36; 23:51. See LOOK (for), No. 2.
4, prosdokao
“to await,” is rendered “to wait for” in Luke 1:21; 8:40; Acts 10:24; in Acts
27:33, RV “ye wait” (AV, “have tarried”). See LOOK (for), No. 1.
5, anameno
“to wait for” (ana, “up,” used intensively, and meno, “to abide”), is used in 1
Thess. 1:10, of “waiting” for the Son of God from heaven; the word carries with
it the suggestion of “waiting” with patience and confident expectancy.
6, perimeno
“to await an event,” is used in Acts 1:4, of “waiting” for the Holy Spirit,
“the promise of the Father.” In the Sept., Gen. 49:18.
7, proskartereo
to continue steadfastly, is rendered “to wait on,” in Mark 3:9; Acts 10:7. See
CONTINUE, No. 9 (in the Sept., Num. 13:21).
8, paredreuo
“to sit constantly beside” (para, “beside,” hedra, “a seat”), is used in the
best texts in 1 Cor. 9:13, RV, “wait upon (AV, “at”) (the altar).” In the
Sept., Prov. 1:21; 8:3.
Notes: (1) In 2 Thess. 3:5, AV, hupomone, “patience” (so RV), is
rendered “patient waiting” (marg., “patience”). See PATIENCE. (2) For “lie in
wait” in Eph. 4:14, AV, see WILES. (3) For “lying in wait,” Acts 20:19, AV, and
“laid wait,” Acts 20:3; 23:30, see PLOT.
1, gregoreo
translated “wake” in 1 Thess. 5:10, is rendered “watch” in the RV marg., as in
the text in 1 Thess. 5:6, and the RV in the twenty-one other places in which it
occurs in the NT (save 1 Pet. 5:8, “be watchful”). It is not used in the metaphorical
sense of “to be alive;” here it is set in contrast with katheudo, “to sleep,”
which is never used by the Apostle with the meaning “to be dead” (it has this
meaning only in the case of Jairus' daughter). Accordingly the meaning here is
that of vigilance and expectancy as contrasted with laxity and indifference.
All believers will live together with Christ from the time of the Rapture
described in ch. 4; for all have spiritual life now, though their spiritual
condition and attainment vary considerably. Those who are lax and fail to be
watchful will suffer loss (1 Cor. 3:15; 9:27; 2 Cor. 5:10, e.g.), but the
Apostle is not here dealing with that aspect of the subject. What he does make
clear is that the Rapture of believers at the second coming of Christ will
depend solely on the death of Christ for them, and not upon their spiritual
condition. The Rapture is not a matter of reward, but of salvation. See WATCH.
1, peripateo
is used (a) physically, in the Synoptic Gospels (except Mark 7:5); always in
the Acts except in Acts 21:21; never in the Pauline Epistles, nor in those of
John; (b) figuratively, “signifying the whole round of the activities of the
individual life, whether of the unregenerate, Eph. 4:17, or of the believer, 1
Cor. 7:17; Col. 2:6. It is applied to the observance of religious ordinances,
Acts 21:21; Heb. 13:9, marg., as well as to moral conduct. The Christian is to
walk in newness of life, Rom. 6:4, after the spirit, Rom. 8:4, in honesty, Rom.
13:13, by faith, 2 Cor. 5:7, in good works, Eph. 2:10, in love, Eph. 5:2, in
wisdom, Col. 4:5, in truth, 2 John 1:4, after the commandments of the Lord, 2
John 1:6. And, negatively, not after the flesh, Rom. 8:4; not after the manner
of men, 1 Cor. 3:3; not in craftiness, 2 Cor. 4:2; not by sight, 2 Thess. 5:7;
not in the vanity of the mind, Eph. 4:17; not disorderly, 2 Thess. 3:6.” * [*
From Notes on Thessalonians, by Hogg and Vine, p. 67.] See GO, Note (2) (r).
2, poreuo
for which see DEPART, No. 8, and GO, No. 1, is used in the Middle Voice and
rendered “to walk” in Luke 1:6, of the general activities of life; so in Luke
13:33, AV, “walk” (RV, “go on My way”); Acts 9:31; 14:16; 1 Pet. 4:3; 2 Pet.
2:10; Jude, 1:16,18.
3, emperipateo
“to walk about in, or among” (en, “in,” and No. 1), is used in 2 Cor. 6:16, of
the activities of God in the lives of believers.
4, stoicheo
from stoichos, “a row,” signifies “to walk in line,” and is used metaphorically
of “walking” in relation to others (No. 1 is used more especially of the
individual walk); in Acts 21:24, it is translated “walkest orderly;” in Rom.
4:12, “walk (in ... steps);” in Gal. 5:25 it is used of walking “by the
Spirit,” RV, in an exhortation to keep step with one another in submission of
heart to the Holy Spirit, and therefore of keeping step with Christ, the great
means of unity and harmony in a church (contrast No. 1 in Gal. 5:16; ver. 25
begins a new section which extends to 6:10); in Gal. 6:16 it is used of walking
by the rule expressed in Gal. 6:14,15; in Phil. 3:16 the reference is to the
course pursued by the believer who makes “the prize of the high calling” the
object of his ambition. In the Sept., Eccl. 11:6.
5, dierchomai
“to go through” (dia), is rendered “to walk through” in the AV of Matt. 12:43;
Luke 11:24 (RV, “passeth through”). See COME, No. 5, PASS, No. 2.
6, orthopodeo
“to walk in a straight path” (orthos, “straight,” pous, “a foot”), is used
metaphorically in Gal. 2:14, signifying a “course of conduct” by which one
leaves a straight track for others to follow (“walked ... uprightly”).
Note: In Mark 1:16, AV, parago, “to pass along” (RV, “passing along”),
is translated “walked.”
1, teichos
“a wall,” especially one around a town, is used (a) literally, Acts 9:25; 2
Cor. 11:33; Heb. 11:30; (b) figuratively, of the “wall” of the heavenly city,
Rev. 21:12,14,15,17-19.
2, toichos
“a wall,” especially of a house, is used figuratively in Acts 23:3, “(thou
whited) wall.”
3, mesotoichon
“a partition wall” (mesos, “middle,” and No. 2), occurs in Eph. 2:14, figuratively
of the separation of Gentile from Jew in their unregenerate state, a partition
demolished by the Cross for both on acceptance of the Gospel. Cp. PARTITION.
1, pera
“a traveler's leather bag or pouch for holding provisions,” is translated
“wallet” in the RV (AV, “scrip”), Matt. 10:10; Mark 6:8; Luke 9:3; 10:4;
22:35,36. Deissmann (Light from the Ancient East) regards it as an alms-bag.
A-1,Verb, kulio
in the Active Voice denotes “to roll, roll along;” in the Middle Voice in Mark
9:20, rendered “wallowed.”
B-1,Noun, kulismos
“a rolling, wallowing,” akin to A (some texts have kulisma), is used in 2 Pet.
2:22, of the proverbial sow that had been washed.
A-1,Verb, planao
for which see DECEIT, C, No. 6, is translated “to wander” in Heb. 11:38,
Passive Voice, lit., “were made to wander.”
Note: In the AV of 1 Tim. 5:13; Heb. 11:37, perierchomai, “to go about
or around,” is translated “to wander about.” See GO, No. 29.
B-1,Noun, planetes
“a wanderer” (Eng., “planet”), is used metaphorically in Jude 1:13, of the evil
teachers there mentioned as “wandering (stars).” In the Sept., Hos. 9:17.
A-1,Noun, husteresis
akin to B, No. 1 (below), occurs in Mark 12:14; Phil. 4:11.
A-2,Noun, husterema
denotes (more concretely than No. 1) (a) “that which is lacking” (see LACK);
(b) “need, proverty, want,” rendered “want” in Luke 21:4 (AV, “penury”); 2 Cor.
8:14 (twice); 9:12; 11:9 (2nd occurence), RV, “want” (AV, “that which was
lacking”).
A-3,Noun, chreia
is rendered “want” in Phil. 2:25, AV (RV, “need”). See BUSINESS.
B-1,Verb, hustereo
signifies “to be in want,” Luke 15:14; 2 Cor. 11:9 (1st occurrence); Phil.
4:12, RV (AV “to suffer need”); in John 2:3, AV, “wanted” (RV, “failed”). See
BEHIND, B, No. 1.
B-2,Verb, leipo
“to leave,” is rendered “to be wanting” in Titus 1:5; 3:13, and in the AV in
Jas. 1:4. See LACK, C, No. 3.
A-1,Noun, aselgeia
“lasciviousness, licentiousness,” is rendered “wantonness” in 2 Pet. 2:18, AV;
see LASCIVIOUSNESS.
A-2,Noun, strenos
“insolent luxury,” is rendered “wantonness” in Rev. 18:3, RV (marg., “luxury;”
AV, “delicacies,” not a sufficiently strong rendering).
B-1, Verb, strenaiao
akin to A, No. 2, “to run
riot,” is rendered “waxed wanton” in Rev. 18:7, RV, and “lived wantonly” in
Rev. 18:8. See DELICATELY, Note (1). The root of the verb is seen in the Latin
strenuus.
B-2,Verb, katastreniao
an intensive form of No. 1, “to wax wanton against,” occurs in 1 Tim. 5:11.
A-1,Verb, polemeo
(Eng., “polemics”), “to fight, to make war,” is used (a) literally, Rev. 12:7
(twice), RV; 13:4; 17:14; 19:11; (b) metaphorically, Rev. 2:16, RV; (c)
hyperbolically, Jas. 4:2. See FIGHT, B, Note (1).
A-2,Verb, strateuo
used in the Middle Voice, “to make war” (from stratos, “an encamped army”), is
translated “to war” in 2 Cor. 10:3; metaphorically, of spiritual “conflict,” 1
Tim. 1:18; 2 Tim. 2:3, AV; Jas. 4:1; 1 Pet. 2:11. See SOLDIER, B.
A-3,Verb, antistrateuomai
not found in the Active Voice antistrateuo, “to make war against” (anti),
occurs in Rom. 7:23.
Note: For “men of war,” Luke 23:11, AV, see SOLDIER, No. 2.
B-1,Noun, polemos
“war” (akin to A, No. 1), is so translated in the RV, for AV, “battle,” 1 Cor.
14:8; Rev. 9:7,9; 16:14; 20:8; for AV, “fight,” Heb. 11:34; AV and RV in Jas.
4:1, hyperbolically of private “quarrels;” elsewhere, literally, e.g., Matt.
24:6; Rev. 11:7. See BATTLE.
1, phulake
“a guard,” is used of the place where persons are kept under guard (akin to
phulax, “a keeper”), and translated “ward” in Acts 12:10. See CAGE, HOLD
(Noun), IMPRISONMENT, PRISON, WATCH.
2, teresis
primarily denotes “a watching” (tereo, “to watch”); hence “imprisonment, ward,”
Acts 4:3 (AV, “hold”); 5:18, RV, “(public) ward” [AV, “(common) prison”]. See
HOLD (Noun), KEEPING, B, PRISON.
Note: For “were kept in ward,” Gal. 3:23, see GUARD, B, No. 3, KEEP,
No. 6.
1, phulasso
denotes “to guard, watch;” in 2 Tim. 4:15, “of (whom) be thou ware” (Middle
Voice): see BEWARE, No. 3.
Note: For sunoida, translated “were ware” in Acts 14:6, AV (RV, “became
aware of it”), see KNOW, A, No. 6.
1, strateia[-tia]
primarily “a host or army,” came to denote “a warfare,” and is used of spritual
“conflict” in 2 Cor. 10:4; 1 Tim. 1:18.
Note: For the verb “to go a warfare,” 1 Cor. 9:7, AV, see SOLDIER, B,
No. 1.
1, thermaino
“to warm, heat” (Eng. “thermal,” etc.), when used in the Middle Voice,
signifies “to warm oneself,” Mark 14:54,67; John 18:18 (twice),25; Jas. 2:16.
1, noutheteo
“to put in mind, warn,” is translated “to warn” in the AV, in the passages
mentioned under ADMONISH, B, No. 1 (which see); the RV always translates this
word by the verb “to admonish.”
2, hupodeiknumi
primarily, “to show secretly” (hupo, “under,” deiknumi, “to show”), hence,
generally, “to teach, make known,” is translated “to warn” in Matt. 3:7; Luke
3:7; 12:5, RV (AV, “forewarn”). See FOREWARN, Note, SHEW.
3, chrematizo
for which see ADMONISH, B, No. 3, is translated “to warn” in Matt. 2:12,22;
Acts 10:22; Heb. 8:5, RV (AV, “admonished”); 11:7; 12:25, RV (AV, “spake”).
Note: When not part of another verb, or phrase, these translate eimi, “to be,” e.g., Matt. 1:18, or the following: (a) ginomai, “to become,” e.g., Matt. 8:26; (b) huparcho, “to exist,” especially when referring to an already existing condition, e.g., Luke 8:41; Acts 5:4 (2nd part); 16:3; 27:12; Rom. 4:19, AV, “when he was” (RV, “he being”); (c) echo, “to have,” e.g., Acts 12:15; (d) apecho, “to be away, to be distant,” e.g., Luke 7:6; 24:13; (e) mello, “to be about to,” e.g., Luke 19:4; Acts 21:27,37, AV (RV, “was about to”); (f) sumbaino, “to come to pass, happen,” e.g., Acts 21:35; (g) in Gal. 4:28, the preposition kata, “according to,” is rendered “was,” in the phrase “as Isaac was,” lit., “like Isaac;” as Isaac's birth came by Divine interposition, so does the spiritual birth of every believer.
1, nipto
is chiefly used of “washing part of the body,” John 13:5,6,8 (twice,
figuratively in 2nd clause),12,14 (twice); in 1 Tim. 5:10, including the
figurative sense; in the Middle Voice, to wash oneself, Matt. 6:17; 15:2; Mark
7:3; John 9:7,11,15; 13:10. For the corresponding noun see BASON.
2, apanipto
“to wash off,” is used in the Middle Voice, in Matt. 27:24.
3, louo
signifies “to bathe, to wash the body,” (a) Active Voice, Acts 9:37; 16:33; (b)
Passive Voice, John 13:10, RV, “bathed” (AV, “washed”); Heb. 10:22, lit.,
“having been washed as to the body,” metaphorical of the effect of the Word of
God upon the activities to the believer; (c) Middle Voice, 2 Pet. 2:22. Some
inferior mss. have it instead of luo, “to loose,” in Rev. 1:5 (see RV).
4, apolouo
“to wash off or away,” is used in the Middle Voice, metaphorically, “to wash
oneself,” in Acts 22:16, where the command to Saul of Tarsus to “wash away” his
sins indicates that by his public confession, he would testify to the removal
of his sins, and to the complete change from his past life; this “washing away”
was not in itself the actual remission of his sins, which had taken place at
his conversion; the Middle Voice implies his own particular interest in the act
(as with the preceding verb “baptize,” lit., “baptize thyself,” i.e., “get
thyself baptized”); the aorist tenses mark the decisiveness of the acts; in 1
Cor. 6:11, lit., “ye washed yourselves clean;” here the Middle Voice (rendered
in the Passive in AV and RV, which do not distinguish between this and the next
two Passives; see RV marg.) again indicates that the converts at Corinth, by
their obedience to the faith, voluntarily gave testimony to the complete
spiritual change Divinely wrought in them. In the Sept., Job 9:30.
5, pluno
is used of “washing inanimate objects,” e.g., “nets,” Luke 5:2 (some texts have
apopluno); of “garments,” figuratively, Rev. 7:14; 22:14 (in the best texts;
the AV translates those which have the verb poieo, “to do,” followed by tas
entolas autou, “His commandments”).
6, rhantizo
“to sprinkle,” is used in the Middle Voice in Mark 7:4, in some ancient texts,
of the acts of the Pharisees in their assiduous attention to the cleansing of
themselves after coming from the market place (some texts have baptizo here).
See SPRINKLE.
7, brecho
“to wet,” is translated “to wash” in Luke 7:38,44, AV; the RV, “to wet” and
“hath wetted,” gives the correct rendering. See RAIN, B.
8, baptizo
is rendered “washed” in Luke 11:38. See BAPTIZE.
Note: With regard to Nos. 1, 3, 5, the Sept. of Lev. 15:11 contains all
three with their distinguishing characteristics, No. 1 being used of the hands,
No. 3 of the whole body, No. 5 of the garments.
1, baptismos
denotes “the act of washing, ablution,” with special reference to purification,
Mark 7:4 (in some texts, ver. 8); Heb. 6:2, “baptisms;” Heb. 9:10, “washings.
See BAPTISM.
2, loutron
“a bath, a laver” (akin to louo, see above), is used metaphorically of the Word
of God, as the instrument of spiritual cleansing, Eph. 5:26; in Titus 3:5, of
“the washing of regeneration” (see REGENERATION). In the Sept., Song of Sol.
4:2; 6:6.
A-1,Noun, apoleia
“destruction,” is translated “waste” in Matt. 26:8; Mark 14:4. See DESTRUCTION,
B, II, No. 1.
B-1,Verb, diaskorpizo
“to scatter abroad,” is used metaphorically of “squandering property,” Luke
15:13; 16:1. See DISPERSE, SCATTER.
B-2,Verb, portheo
“to ravage,” is rendered “wasted” in Gal. 1:13, AV; see DESTROY, Note, HAVOC.
B-3,Verb, lumaino
“to outrage, maltreat,” is used in the Middle Voice in Acts 8:3, of Saul's
treatment of the church, RV, “laid waste” (AV, “made havoc of”).
A-1,Noun, phulake
is used (a) with the meaning “a watch,” actively, “a guarding,” Luke 2:8, lit.,
“(keeping, phulasso) watches;” (b) of “the time during which guard was kept by
night, a watch of the night,” Matt. 14:25; 24:43; Mark 6:48; Luke 12:38. See
CAGE, HOLD, IMPRISONMENT, PRISON.
Note: Among the Jews the night was divided into three “watches” (see,
e.g., Exod. 14:24; Judg. 7:19), and this continued on through Roman times. The
Romans divided the night into four “watches;” this was recognized among the
Jews (see Mark 13:35).
A-2,Noun, koustodia
from Lat., custodia (cp. Eng., “custody”), is rendered “watch” in Matt.
27:65,66; 28:11, AV: see GUARD.
A-3,Noun, agrupnia
“sleeplessness” (akin to B, No. 4), is rendered “watchings” in 2 Cor. 6:5;
11:27.
B-1,Verb, gregoreo
“to watch,” is used (a) of “keeping awake,” e.g., Matt. 24:43; 26:38,40,41; (b)
of “spiritual alertness,” e.g., Acts 20:31; 1 Cor. 16:13; Col. 4:2; 1 Thess.
5:6,10 (for which see WAKE); 1 Pet. 5:8, RV, “be watchful” (AV, “be vigilant”);
Rev. 3:2,3; 16:15.
B-2,Verb, tereo
“to keep,” is rendered “to watch,” of those who kept guard at the Cross, Matt.
27:36,54; 28:4, RV, “watchers” (AV, “keepers”), lit., “the watching ones.” See
HOLD, No. 8, KEEP, OBSERVE, PRESERVE, RESERVE.
B-3,Verb, paratereo
“to observe,” especially with sinister intent (para, “near,” and No. 2), is
rendered “to watch” in Mark 3:2; Luke 6:7; 14:1; 20:20; Acts 9:24. See OBSERVE.
B-4,Verb, agrupneo
“to be sleepless” (from agreuo, “to chase,” and hupnos, “sleep”), is used
metaphorically, “to be watchful,” in Mark 13:33; Luke 21:36; Eph. 6:18; Heb.
13:17. The word expresses not mere wakefulness, but the “watchfulness” of those
who are intent upon a thing.
B-5,Verb, nepho
“to abstain from wine,” is used metaphorically of moral “alertness,” and
translated “to watch,” in the AV of 2 Tim. 4:5. See SOBER.
A-1,Noun, hudor
whence Eng. prefix, “hydro-,” is used (a) of the natural element, frequently in
the Gospels; in the plural especially in the Apocalypse; elsewhere, e.g., Heb.
9:19; Jas. 3:12; in 1 John 5:6, that Christ “came by water and blood,” may
refer either (1) to the elements that flowed from His side on the Cross after
His Death, or, in view of the order of the words and the prepositions here
used, (2) to His baptism in Jordan and His Death on the Cross. As to (1), the
“water” would symbolize the moral and practical cleansing effected by the
removal of defilement by our taking heed to the Word of God in heart, life and
habit; cp. Lev. 14, as to the cleansing of the leper. As to (2), Jesus the Son
of God came on His mission by, or through, “water” and blood, namely, at His
baptism, when He publicly entered upon His mission and was declared to be the
Son of God by the witness of the Father, and at the Cross, when He publicly
closed His witness; the Apostle's statement thus counteracts the doctrine of
the Gnostics that the Divine Logos united Himself with the Man Jesus at His
baptism, and left him at Gethsemane. On the contrary, He who was baptized and
He who was crucified was the Son of God throughout in His combined Deity and
humanity.
The word “water” is used symbolically in John 3:5, either (1) of the
Word of God, as in 1 Pet. 1:23 (cp. the symbolic use in Eph. 5:26), or, in view
of the preposition ek, “out of,” (2) of the truth conveyed by baptism, this
being the expression, not the medium, the symbol, not the cause, of the
believer's identification with Christ in His death, burial and resurrection. So
the New Birth is, in one sense, the setting aside of all that the believer was
according to the flesh, for it is evident that there must be an entirely new
beginning. Some regard the kai, “and,” in John 3:5, as epexegetic, == “even,”
in which case the “water” would be emblematic of the Spirit, as in John 7:38
(cp. John 4:10,14), but not in 1 John 5:8, where the Spirit and the “water” are
distinguished. “The water of life,” Rev. 21:6; 22:1,17, is emblematic of the
maintenance of spiritual life in perpetuity. In Rev. 17:1 the “waters” are
symbolic of nations, peoples, etc.
Note: For potamos, rendered “waters” in 2 Cor. 11:26, see RIVER.
B-1,Verb, potizo
“to give to drink,” is used (a) naturally in Luke 13:15, “watering,” with
reference to animals; (b) figuratively, with reference to spiritual ministry to
converts, 1 Cor. 3:6-8. See DRINK, B, No. 3.
Notes: (1) For hudropoteo, “to drink water,” 1 Tim. 5:23, see DRINK, B,
No. 5. (2) For the adjective anudros, “waterless” (RV), “without water,” see
DRY, No 2.
1, hudria
occurs in John 2:6,7; 4:28.
1, kuma
from kuo, “to be pregnant, to swell,” is used (a) literally in the plural,
Matt. 8:24; 14:24; Mark 4:37 (Acts 27:41, in some mss.); (b) figuratively, Jude
1:13.
2, salos
denotes “a tossing,” especially the rolling swell of the sea, Luke 21:25, AV,
“waves” (RV, “billows”).
3, kludon
“a billow,” is translated “wave” in Jas. 1:6, AV (RV, “surge”); in Luke 8:24 it
is translated “raging (of the water).” See RAGE, B.
A-1,Adjective,
aklines
“without bending” (a, negative, klino, “to bend”), occurs in Heb. 10:23, AV,
“without wavering,” RV, “that it waver not.”
B-1,Verb, diakrino
is rendered “to waver” in Rom. 4:20, RV (AV, “staggered”); in Jas. 1:6 (twice).
See DOUBT, No. 3.
1, prokopto
for which see ADVANCE, is rendered “to wax” in 2 Tim. 3:13.
2, ginomai
“to become,” is translated “waxed” in Luke 13:19, AV (RV, “became”); in Heb.
11:34, AV and RV, “waxed:” see COME, No. 12, etc.
Note: This verb forms part of the translation of certain tenses of
other verbs; see, e.g., BOLD, A, No. 2, COLD, C, CONFIDENT, B, No. 1, CORRUPT,
A, No. 2, STRONG, B, No. 2, WANTON, B, Nos. 1 and 2, WEARY, No. 2, WROTH, No.
1.
1, hodos
denotes (a) “a natural path, road, way,” frequent in the Synoptic Gospels;
elsewhere, e.g., Acts 8:26; 1 Thess. 3:11; Jas. 2:25; Rev. 16:12; (b) “a
traveler's way” (see JOURNEY); (c) metaphorically, of “a course of conduct,” or
“way of thinking,” e.g., of righteousness, Matt. 21:32; 2 Pet. 2:21; of God,
Matt. 22:16, and parallels, i.e., the “way” instructed and approved by God; so
Acts 18:26; Heb. 3:10, “My ways” (cp. Rev. 15:3); of the Lord, Acts 18:25;
“that leadeth to destruction,” Matt. 7:13; “... unto life,” Matt. 7:14; of
peace, Luke 1:79; Rom. 3:17; of Paul's “ways” in Christ, 1 Cor. 1:17 (plural);
“more excellent” (of love), 1 Cor. 12:31; of truth, 2 Pet. 2:2; of the right
“way,” 2 Pet. 2:15; of Balaam (id); of Cain, Jude 1:11; of a “way” consisting
in what is from God, e.g., of life, Acts 2:28 (plural); of salvation, Acts
16:17; personified, of Christ as the means of access to the Father, John 14:6;
of the course followed and characterized by the followers of Christ, Acts 9:2;
19:9,23; 24:22. See HIGHWAY.
Note: In Luke 5:19; 19:4 the noun is not expressed in the original, but
is understood.
2, parodos
“a passing or passage,” is used with en, “in,” 1 Cor. 16:7, “by the way” (lit,
“in passing”).
3, tropos
“a turning, a manner,” is translated “way” in Rom. 3:2, “(every) way;” Phil.
1:18, “(in every) way.” See CONVERSATION, MANNER, MEANS.
Notes: (1) In Jas. 1:11, AV, poreia, “a journey, a going,”). (2) In
Heb. 12:17, topos, “a place,” is rendered in AV marg., “way (to change his
mind).” (3) For the AV rendering of makran “a good (or great) way off,” Matt.
8:30; Luke 15:20, see FAR, B, No. 1. (4) In Luke 14:32, porro is rendered “a
great way off.” (5) In Heb. 5:2, AV, planao, Middle Voice, “to wander,” is
rendered “(them) that are out of the way,” RV, “(the) erring.” (6) In Col.
2:14; 2 Thess. 2:7, ek mesou, is translated “out of the way;” see MIDST, Note
(1) (e). (7) For “two ways” in Mark 11:4, AV see STREET. (8) In John 10:1, the
adverb allachothen, “from some other place” (from allos, “another”), is
translated “some other way.” (9) In 2 Pet. 3:1, the AV translates en “by way
of” (“by,” RV). (10) In Gal. 2:5, the renderings “by,” AV, “in the way of,” RV,
serve to express the dative case of hupotage, subjection. (11) For propempo,
“to bring on one's way,” Acts 15:3; 21:5, and the AV of 2 Cor. 1:16 (RV, “to be
set forward on my journey”), see BRING, No. 25. (12) Aperchomai, “to go away,”
is rendered “to go one's way,” e.g., Matt. 13:25; 20:4; Mark 11:4; 12:12; Luke
19:32; John 11:46; Acts 9:17; Jas. 1:24: see GO, No. 14. (13) In Luke 8:14, AV,
poreuomai, “to go on one's way” (RV), is rendered “go forth;” in Luke 13:33,
AV, “walk” (RV, “go on my way”); in Matt. 24:1, AV, it is rendered “departed”
(RV, “was going on his way”): see DEPART, No. 8. (14) In Acts 24:3, pante is
rendered “in all ways” (AV, “always”). (15) In Rom. 3:12, AV, ekklino, “to turn
aside” (RV), is rendered “are gone out of the way.” (16) See also ESCAPE, B,
LASCIVIOUS.
Note: When this is not part of the translation of a
verb or phrase, it stands for some case of hemeis, the plural of ego, “I;” this
separate use of the pronoun is always emphatic. For “we ourselves,” see
OURSELVES.
A-1,Adjective,
asthenes
lit., “strengthless” (see IMPOTENT), is translated “weak,” (a) of physical
“weakness,” Matt. 26:41; Mark 14:38; 1 Cor. 1:27; 4:10; 11:30 (a judgment upon
spiritual laxity in a church); 2 Cor. 10:10; 1 Pet. 3:7 (comparative degree);
(b) in the spiritual sense, said of the rudiments of Jewish religion, in their
inability to justify anyone, Gal. 4:9; of the Law, Heb. 7:18; in Rom. 5:6, RV,
“weak” (AV, “without strength”), of the inability of man to accomplish his
salvation; (c) morally or ethically, 1 Cor. 8:7,10; 9:22; (d) rhetorically, of
God's actions according to the human estimate, 1 Cor. 1:25, “weakness,” lit.,
“the weak things of God.” See FEEBLE, SICK.
A-2,Adjective, adunatos
lit., “not powerful,” is translated “weak” in Rom. 15:1, of the infirmities of
those whose scruples arise through lack of faith (see Rom. 14:22,23), in the
same sense as No. 1 (c); the change in the adjective (cp. Rom. 14:1) is due to
the contrast with dunatoi, the “strong,” who have not been specifically
mentioned as such in ch. 14. See IMPOSSIBLE.
B-1,Verb, astheneo
“to lack strength,” is used in much the same way as A, No. 1, and translated
“being ... weak” in Rom. 4:19, AV (RV, “being weakened”); 8:3; 14:1,2 (in some
texts, 1 Cor. 8:9); 2 Cor. 11:21,29 (twice); 12:10; 13:3,4,9. See DISEASED,
IMPOTENT, SICK.
C-1,Noun, astheneia
for which see INFIRMITY, is rendered “weakness,” of the body, 1 Cor. 2:3;
15:43; 2 Cor. 11:30, RV; 12:5 (plural, RV),9,10, RV; Heb. 11:34; in 2 Cor.
13:4, “He was crucified through weakness” is said in respect of the physical
sufferings to which Christ voluntarily submitted in giving Himself up to the
death of the Cross.
1, euporia
primarily “facility” (eu, “well,” poros, “a passage”), hence “plenty, wealth,”
occurs in Acts 19:25. Cp. euporeo, “to be well provided for, to prosper,” Acts
11:29.
Note: In 1 Cor. 10:24, the AV, “wealth,” RV, “good,” is, lit., “the
(thing) of the other.”
1, hoplon
always in the plur., is translated “weapons” in John 18:3; 2 Cor. 10:4, the
latter metaphorically of those used in spiritual warfare. See ARMOR,
INSTRUMENTS.
A-1,Verb, phoreo
a frequentative form of phero, “to bear,” and denoting “repeated or habitual
action,” is chiefly used of clothing, weapons, etc., of soft raiment, Matt.
11:8; fine clothing, Jas. 2:3; the crown of thorns, John 19:5. See BEAR, No. 7.
A-2,Verb, endidusko
“to put on,” is used in the Active Voice in Mark 15:17 (in good mss.; some have
No. 3); in Luke 8:27 (Middle Voice), in some texts; the best have No. 3. For
Luke 16:19, see CLOTHE, No. 3.
A-3,Verb, enduo
is rendered “to wear” in Luke 8:27 (Middle Voice; see No. 2). See CLOTHE, No.
2, PUT, No. 26.
A-4,Verb, klino
“to bend, decline,” is used of a day, “wearing” away, Luke 9:12 (in Luke 24:29,
“is far spent”). See BOW, No. 4, FLIGHT, B, LAY, No. 6, SPEND.
A-5,Verb, hupopiazo
is translated “wear (me) out” in Luke 18:5, RV (AV, “weary”). For this and the
somewhat different application in 1 Cor. 9:27, see BUFFET, No. 2.
B-1,Noun, perithesis
“a putting around or on” (peri, “around,” tithemi, “to put”), is used in 1 Pet.
3:3 of “wearing” jewels of gold (RV).
·
For WEARINESS, 2 Cor. 11:27, RV see LABOR, No. 1
1, kopiao
“to grow weary, be beaten out” (kopos, “a beating, toil”), is used of the Lord
in John 4:6 (used in His own word “labor” in Matt. 11:28), in Rev. 2:3, RV. See
LABOR, TOIL.
2, kamno
“to be weary,” is rendered “to wax weary” in Heb. 12:3, RV. See FAINT, No. 3,
SICK.
3, ekkakeo | enkakeo>
for which see FAINT, No. 2, is rendered “to be weary” in Gal. 6:9; 2 Thess.
3:13.
Note: For hupopiazo, rendered “to weary” in Luke 18:5, AV, see WEAR, A,
No. 5.
1, eudia
akin to eudios, “calm,” denotes “fair weather,” Matt. 16:2.
2, cheimon
“winter,” also “a winter storm,” is translated “foul weather” in Matt. 16:3.
See TEMPEST, WINTER.
·
For WEDDING see MARRIAGE
1, sabbaton
is used (a) in the plural in the phrase “the first day of the week,” Matt.
28:1; Mark 16:2,9; Luke 24:1; John 20:1,19; Acts 20:7; 1 Cor. 16:2. For this
idiomatic use of the word see ONE, A, (5); (b) in the singular, Luke 18:12,
“twice in the week,” lit., “twice of the sabbath,” i.e., “twice in the days
after the sabbath.” See SABBATH.
A-1,Verb, klaio
is used of “any loud expression of grief,” especially in mourning for the dead,
Matt. 2:18; Mark 5:38,39; 16:10; Luke 7:13; 8:52 (twice); John 11:31,33
(twice); 20:11 (twice),13,15; Acts 9:39; otherwise, e.g., in exhortations, Luke
23:28; Rom. 12:15; Jas. 4:9; 5:1; negatively, “weep not,” Luke 7:13; 8:52;
23:28; Rev. 5:5 (cp. Acts 21:13); in Rev. 18:9, RV, “shall weep” (AV, “bewail”)
See BEWAIL.
A-2,Verb, dakruo
“to shed tears” (dakruon, “a tear”), is used only of the Lord Jesus, John
11:35.
Note: Other synonymous verbs are threneo, “to mourn,” of formal
lamentation: see BEWAIL, Note (1); alalazo, “to wail;” stenazo, “to groan”
(oduromai, “to lament audibly,” is not used in NT; see the noun odurmos,
“mourning”).
B-1,Noun, klauthmos
akin to A, No. 1, denotes “weeping, crying,” Matt. 2:18; 8:12; 13:42,50, RV
(AV, “wailing”); 22:13; 24:51; 25:30; Luke 13:28; Acts 20:37.
A-1,Verb, bareo
“to weigh down,” is so rendered in 2 Cor. 1:8, RV; see BURDEN, B, No. 1.
A-2,Verb, histemi
“to cause to stand,” is used in Matt. 26:15, RV, “they weighed (unto)” (of
pieces of silver), AV, metaphorically, “covenanted (with).”
B-1,Noun, baros
akin to A, is rendered “weight” in 2 Cor. 4:17. See BURDEN, A, No. 1.
B-2,Noun, onkos
denotes “a bulk or mass;” hence, metaphorically, “an encumbrance, weight,” Heb.
12:1.
C-1,Adjective, barus
“heavy” (akin to A and B, No. 1), is rendered “weighty” in 2 Cor. 10:10, of
Paul's letters. The comparative degree is used in the neuter plural in Matt.
23:23, “(the) weightier matters (of the Law).” See GRIEVOUS, HEAVY.
1, apodechomai
“to receive gladly,” is rendered “to welcome” in the RV of Luke 8:40; 9:11. See
RECEIVE.
2, hupolambano
“to take up, to entertain,” is rendered “to welcome” in 3 John 1:8, RV, of a
hearty “welcome” to servants of God. See RECEIVE.
1, kalos
“finely” (akin to kalos, “good, fair”), is usually translated “well,”
indicating what is done rightly; in the Epistles it is most frequent in 1 Tim.
(1 Tim. 3:4,12,13; 5:17); twice it is used as an exclamation of approval, Mark
12:32; Rom. 11:20; the comparative degree kallion, “very well,” occurs in Acts
25:10. See GOOD, C, No. 1.
Note: The neuter form of the adjective kalos, with the article and the
present participle of poieo, “to do,” is translated “well-doing” in Gal. 6:9.
2, eu
primarily the neuter of an old word, eus, “noble, good,” is used (a) with
verbs, e.g., Mark 14:7, “do (poieo) ... good;” Acts 15:29 (prasso); Eph. 6:3
(ginomai, “to be”); (b) in replies, “good,” “well done,” Matt. 25:21,23; in
Luke 19:17, eu ge (in the best texts). The word is the opposite of kakos,
“evilly.” See GOOD, C, No. 2.
Notes: (1) In 2 Tim. 1:18, beltion, the neuter form of what is used as
the comparative degree of agathos, “good,” is used adverbially and translated
“very well.” (2) For John 2:10, “have well drunk” (RV, “freely”), see DRINK, B,
No. 2. (3) Hos, “as,” with kai, “also (and),” is rendered “as well as” in Acts
10:47 (kathos in some mss.); 1 Cor. 9:5. (4) In Heb. 4:2 kathaper, “even as,”
with kai, is translated “as well as:” see EVEN, No. 8.
A-1,Verb, agathopoieo
“to do good” (agathos, “good,” poieo, “to do”), is used (a) of such activity in
general, 1 Pet. 2:15, “well-doing;” 1 Pet. 2:20, “do well;” 1 Pet. 3:6,17; 3
John 1:11, “doeth good;” (b) of “acting for another's benefit,” Mark 3:4; Luke
6:9,33,35.
A-2,Verb, kalopoieo
“to do well, excellently, act honorably” (kalos, “good,” poieo, “to do”),
occurs in 2 Thess. 3:13. The two parts of the word occur separately in Rom.
7:21; 2 Cor. 13:7; Gal. 6:9; Jas. 4:17.
Notes: (1) The distinction between Nos. 1 and 2 follows that between
agathos and kalos (see GOOD). (2) In John 11:12, AV, sozo (Passive Voice, “to
be saved”), is rendered “he shall do well” (RV, “he will recover”).
B-1,Noun, agathopoiia
“well-doing” (akin to A, No. 1), occurs in 1 Pet. 4:19.
C-1,Adjective, agathopoios
“doing good, beneficent,” is translated “them that do well” in 1 Pet. 2:14,
lit., “well-doing (ones).”
1, phrear
“a pit,” is translated a “well” in John 4:11,12. See PIT.
Note: For pege, translated “well” in John 4:6 (twice),14; 2 Pet. 2:17,
see FOUNTAIN.
A-1,Noun, eudokia
“good pleasure,” occurs in the genitive case in Luke 2:14, lit., “(men) of good
pleasure” (so RV marg.), RV, “(men) in whom He is well pleased” (the genitive
is objective); the AV, “good will (toward men),” follows the inferior texts
which have the nominative. See DESIRE, PLEASURE, SEEM, WELL-PLEASING, WILL.
B-1,Verb, eudokeo
“to be well pleased:” see PLEASE, A, No. 3, WILLING, B, No. 3.
·
For WELL-BELOVED see BELOVED
·
Note: This forms part of the translation of sumpleroo, “to fulfill,” in
Luke 9:51, “were well-nigh” come (see COME, No. 36), and pleroo, “to fulfill,”
in Acts 7:23, “was well-nigh ...,” lit., “a time (of forty years) was fulfilled
(to him)” (see FULFILL, A, No. 1).
A-1,Adjective,
euarestos
is used in Rom. 12:1,2, translated “acceptable” (RV marg., “well-pleasing”); in
the following the RV has “well-pleasing,” Rom. 14:18; 2 Cor. 5:9; Eph. 5:10; in
Phil. 4:18; Col. 3:20 (RV and AV); in Titus 2:9, RV, “well-pleasing” (AV,
“please ... well”); in Heb. 13:21, RV and AV. See ACCEPTABLE.
B-1,Verb, euaresteo
akin to A, is rendered “to be well-pleasing” in Heb. 11:5,6, RV (AV, “please”);
in Heb. 13:16, “is well pleased.”
C-1,Noun, eudokia
lit., “good pleasure,” is rendered “well-pleasing” in Matt. 11:26; Luke 10:21.
See DESIRE, PLEASURE, SEEM, WELL PLEASED, WILL.
·
For WENT see GO
1, dusme
“the quarter of the sun-setting” (dusis, “a sinking, setting;” duno, “to
sink”), hence, “the west,” occurs in Matt. 8:11; 24:27; Luke 12:54 (some regard
this as the sunset); 13:29; Rev. 21:13.
·
For WET, Luke 7:38,44, RV, see WASH, No. 7
1,ketos
denotes “a huge fish, a sea monster,” Matt. 12:40. In the Sept., Gen. 1:21; Job
3:8; 9:13; 26:12; Jonah 1:17 (twice); 2:1,10.
* Note: For this see Notes on words under WHAT. Frequently by the addition of the particle an, or the conjunction ean, “if,” the phrase has the more general idea of “whatsoever,” e.g., with hos, Matt. 10:11; with hosos, Matt. 17:12; with hostis, neuter form, Luke 10:35.
· For WHEAT see CORN
· For WHEEL, Jas. 3:6, RV, see COURSE, A, No. 4
· For WHEN, WHENCE, WHENSOEVER, WHERE, etc., see +, p. 9
Note: This represents (1) some phrases introduced by the preposition dia, “on account of,” dia touto, “on account of this,” e.g., Matt. 12:31; Rom. 5:12; Eph. 1:15; 3 John 1:10; dia hen (the accusative feminine of hos, “who”), “on account of which” (aitia, “a cause,” being understood), e.g., Acts 10:21 (with aitia, expressed, Titus 1:13; Heb. 2:11); dia ti “on account of what?” (sometimes as one word, diati), e.g., Luke 19:23; Rom. 9:32; 2 Cor. 11:11; Rev. 17:7; (2) dio = dia ho (the neuter of the relative pronoun hos), “on account of which (thing),” e.g., Matt. 27:8; Acts 15:19; 20:31; 24:26; 25:26; 27:25,34; Rom. 1:24; 15:7; 1 Cor. 12:3; 2 Cor. 2:8; 5:9; 6:17; Eph. 2:11; 3:13; 4:8,25; 5:14; Phil. 2:9; 1 Thess. 5:11; Philem. 1:8; Heb. 3:7,10; 10:5; 11:16; 12:12,28; 13:12; Jas. 1:21; 4:6; 1 Pet. 1:13; 2 Pet. 1:10,12; 3:14; (3) dioper, “for which very reason” (a strengthened form of the preceding), 1 Cor. 8:13; 10:14 (14:13 in some mss.); (4) hothen (which denotes “whence,” when used of direction or source, e.g., Matt. 12:44), used of cause and denoting “wherefore” in Heb. 2:17; 3:1; 7:25; 8:3; (5) ti, “what, why,” John 9:27; Acts 22:30; Gal. 3:19, AV (RV, “what”); (6) heneka with tinos (the genitive case of ti), “because of what,” Acts 19:32; (7) charin with hou, the genitive case, neuter of hos, “for the sake of what,” Luke 7:47; (8) eis, “unto,” with ti, “what,” Matt. 14:31; with ho, “which” (the accusative neuter of hos), 2 Thess. 1:11, AV (RV, “to which end”); (9) ara, “so,” 2 Cor. 7:12, AV (RV, “so”); with ge, “at least,” Matt. 7:20, AV (RV, “therefore”); (10) hina, “in order that,” with ti, “what,” Matt. 9:4; (11) toigaroun, “therefore,” rendered “wherefore” in Heb. 12:1, AV; (12) in Matt. 26:50, epi, “unto,” with ho, as in No. (8) above, AV, “wherefore (art thou come)?” RV, “(do that) for which (thou art come);” (13) oun, a particle expressing sequence or consequence, e.g., Matt. 24:26; Acts 6:3; (14) hoste, “so that,” “wherefore,” e.g., Rom. 7:12,13; 1 Cor. 10:12; 11:27,33; 14:22,39; 2 Cor. 5:16; Gal. 3:24; 4:7; Phil. 4:1; 1 Thess. 4:18; 1 Pet. 4:19.
· For WHETEHER see +, p. 9
Notes: (1) This is the translation of (a) the article with nouns, adjectives, numerals, participles, etc., e.g., “that which,” etc.; (b) the relative pronoun hos, “who,” in one of its forms (a frequent use); (c) hostis, “whoever,” differing from hos by referring to a subject in general, as one of a class, e.g., Rom. 2:15; Gal. 4:24 (twice); 5:19; Rev. 2:24; 20:4; (d) the interrogative pronoun tis, “who? which?,” e.g., Matt. 6:27; John 8:46; (e) hoios, “of what kind,” e.g., Phil. 1:30; (f) poios, the interrogative of (e), e.g., John 10:32; (g) hosos, “whatsoever,” etc.; plural, how many, translated “which” in Acts 9:39. (2) In Acts 8:26, AV, haute (the feminine of houtos, “this”), “the same” (RV), is translated “which.” (3) In the triple title of God in Rev. 1:4,8; 4:8, “which” is the translation, firstly, of the article with the present participle of eimi, to be, lit., “the (One) being,” secondly, of the article with the imperfect tense of eimi (impossible of lit., translation, the title not being subject to grammatical change), thirdly, of the article with the present participle of erchomai, to come, lit., “the coming (One);” in Rev. 11:17; 16:5 the wording of the AV and RV differs; in Rev. 11:17 the AV follows the inferior mss. by adding “and art to come” (RV omits); in Rev. 16:5, the AV, “and shalt be,” represents kai (“and”) followed by the article and the future participle of eimi, “to be,” lit., “and the (One) about to be;” the RV substitutes the superior reading “Thou Holy One,” lit., “the holy (One):” see HOLY, B, No. 2. (4) In Phil. 2:21, AV, “the things of Jesus Christ” (RV, is rendered “the things which are Jesus Christ's.”
* Notes: (1) See LITTLE, B, No. 1. (2) In Matt. 13:21, proskairos estin, lit., “is for a season,” is rendered “dureth (RV, endureth) for a while.” (3) Chronos, “time,” is rendered “while” in Luke 18:4; John 7:33; 12:35 (1st part); 1 Cor. 16:7; kairos, “a season,” “a while,” Luke 8:13; in Acts 19:22, RV, “while” (AV, “season”); for the different meanings of these words see SEASON. (4) In Acts 18:18, AV, “a good while,” is, lit., “sufficient days,” RV, “many days.” (5) In Acts 28:6, AV, epi polu, lit., “upon much,” is rendered “a great while” (RV, “long”). (6) For Mark 1:35 see DAY, B. (7) In Mark 15:44 palai, “long ago,” is rendered “any while.” (8) In Acts 27:33; Heb. 3:13 achri (or achris) followed by hou, the genitive case of the relative pronoun hos, lit., “until which,” is rendered “while;” cp. en ho, in Mark 2:19; Luke 5:34; John 5:7; en to, in Luke 1:21, RV, “while;” in Heb. 3:15, “while it is said,” is, lit., “in the being said” (en, with the article and the pres. infin., Passive of lego); so, e.g., in Matt. 13:25 (9) In Heb. 10:33, AV., “whilst ye were made,” partly translating the present participle of theatrizomai, “to become a gazing-stock,” RV, “being made;” in the 2nd part, ginomai, “to become,” is translated “whilst ye became,” AV (RV, “becoming”). (10) The conjunction heos, “until,” etc., has the meaning “while” in Matt. 14:22; Mark 6:45; 14:32; in some texts, John 9:4; 12:35,36; with hotou, “whatever” (an oblique case, neuter, of hostis, “whoever”), “whiles,” Matt. 5:25. (11) In Acts 20:11 hikanos, “sufficient,” is rendered “a long while.” (12) Hos, as, “while” in Luke 24:32 (twice); John 12:35,36; Acts 1:10; 10:17. (13) Hotan, “when,” is rendered “while” in 1 Cor. 3:4, AV (RV, “when”). (14) Hote, “when,” is rendered “while” in John 17:12; Heb. 9:17. (15) In John 4:31 metaxu, “between,” used with en to, “in the,” is rendered “meanwhile;” in Rom. 2:15 metaxu is itself rendered “the mean while” (RV, “between”). (16) In Acts 18:18, RV, hikanos is rendered “many” (AV, “good”). (17) In 1 Pet. 1:6, RV, oligon, “a little,” is rendered “for a little while” (AV, “for a season”).
1, psithuristes
“a whisperer,” occurs in an evil sense in Rom. 1:29.
2, psithurismos
“a whispering,” is used of “secret slander” in 2 Cor. 12:20. In the Sept.,
Eccl. 10:11, of “a murmured enchantment.”
Note: Synonymous with No. 1 is katalalos, “a backbiter” (Rom. 1:30),
the distinction being that this denotes one guilty of open calumny,
psithuristes, one who does it clandestinely
· For WHIT see EVERY WHIT and NOTHING, No. 2
A-1,Adjective, leukos
is used of (a) clothing (sometimes in the sense of “bright”), Matt. 17:2; 28:3;
Mark 9:3; 16:5; Luke 9:29; John 20:12; Acts 1:10; symbolically, Rev. 3:4,5,18;
4:4; 6:11; 7:9,13; 19:14 (2nd part); (b) hair, Matt. 5:36; Christ's head and
hair (in a vision; cp. Dan. 7:9), Rev. 1:14 (twice); ripened grain, John 4:35;
a stone, Rev. 2:17, an expression of the Lord's special delight in the
overcomer, the new name on it being indicative of a secret communication of
love and joy; a horse (in a vision), Rev. 6:2; 19:11,14 (1st part); a cloud,
Rev. 14:14; the throne of God, Rev. 20:11.
Note: Lampros, “bright, clear,” is rendered “white” in Rev. 15:6, AV,
of “white (linen)” (RV, “bright,” following those mss. which have lithon
“stone”); in Rev. 19:8 (RV, “bright”). See BRIGHT, CLEAR, GOODLY, Note,
GORGEOUS.
B-1,Verb, leukaino
“to whiten, make white” (akin to A), is used in Mark 9:3; figuratively in Rev.
7:14.
B-2,Verb, koniao
from konia, “dust, lime,” denotes “to whiten, whitewash,” of tombs, Matt.
23:27; figuratively of a hypocrite, Acts 23:3. In the Sept., Deut. 27:2,4;
Prov. 21:9.
Notes: These are usually the translations of forms of the relative pronoun hos, or of the interrogative pronoun tis; otherwise of hostis, “whoever,” usually of a more general subject than hos, e.g., Mark 15:7; Luke 23:19; Gal. 2:4; hosos, “as many as,” Heb. 2:15; in Acts 13:7, AV, houtos, “this (man),” is translated “who,” RV, “the same.”
A-1,Adjective, holos
for which see ALL, A, No. 3, and ALTOGETHER, signifies “whole,” (a) with a
noun, e.g., Matt. 5:29,30; Mark 8:36; 15:1,16,33; Luke 11:36 (1st part), though
holon may here be used adverbially with photeinon, “wholly light” [as in the
2nd part, RV, “wholly (full of light)”]; John 11:50; 1 Cor. 12:17 (1st part); 1
John 2:2; 5:19; (b) absolutely, as a noun, e.g., Matt. 13:33; 1 Cor. 12:17 (2nd
part).
A-2,Adjective, pas
for which see ALL, A, No. 1, is sometimes translated “the whole” when used with
the article, e.g., Matt. 8:32,34; Rom. 8:22.
A-3,Adjective, hapas
for which see ALL, A, No. 2, is rendered “the whole,” e.g., in Luke 19:37;
23:1.
A-4,Adjective, holokleros
from No. 1 and kleros, “a lot,” is rendered “whole” in 1 Thess. 5:23: see
ENTIRE.
A-5,Adjective, hugies
(cp. Eng., “hygiene”) is used especially in the Gospels of making sick folk
“whole,” Matt. 12:13; 15:31; Mark 3:5; 5:34; Luke 6:10; John 5:4,6,9,11,14,15;
7:23; also Acts 4:10; of “sound (speech),” Titus 2:8. See SOUND.
A-6,Adjective, holoteles
“wholly,” 1 Thess. 5:23, is lit., “whole-complete” (A, No. 1, and telos, “an
end”), i.e., “through and through;” the Apostle's desire is that the
sanctification of the believer may extend to every part of his being. The word
is similar in meaning to No. 4; holokleros draws attention to the person as a
“whole,” holoteles, to the several parts which constitute him.
Note: In 1 Tim. 4:15, the sentence freely rendered “give thyself wholly
to them” is, lit., “be in these (things).”
B-1,Verb, hugiaino
“to be in good health,” akin to A, No. 5, is rendered “they that are whole” in
Luke 5:31; “whole” in Luke 7:10 (present participle); “wholesome” in 1 Tim.
6:3, AV (RV, “sound;” marg., “healthful”). See HEALTH, SOUND.
B-2,Verb, sozo
“to save,” is sometimes rendered “to make whole,” and, in the Passive Voice,
“to be made whole,” or “to be whole,” e.g., Matt. 9:21,22 (twice), and parallel
passages; Acts 4:9. See HEAL, SAVE.
B-3,Verb, iaomai
“to heal,” is rendered “to make whole,” Matt. 15:28; Acts 9:34, AV (RV,
“health”). See HEAL.
B-4,Verb, ischuo
“to be strong,” is rendered “they that are whole” in Matt. 9:12; Mark 2:17. See
ABLE, B, No. 4.
B-5,Verb, diasozo
“to save thoroughly” (dia), is used in the Passive Voice and rendered “were
made whole” in Matt. 14:36, RV (AV, “were made perfectly whole”). See ESCAPE,
HEAL, SAVE.
· For WHORE, WHOREMONGER see FORNICATION, HARLOT
Note: The same pronouns as those under WHO are used for the above, often with the addition of the particle an and a change of construction when a generalization is expressed. Some texts in Mark 15:6 have hosper, a strengthened form of hos, AV, “whomsoever.” For sentences introduced by the conjunction ei or ean, “if,” see +, p. 9.
· For WHY see +, p. 9
1, poneros
for which see BAD, No. 2, EVIL, A and B, No. 2, is translated “wicked” in the
AV and RV in Matt. 13:49; 18:32; 25:26; Luke 19:22; Acts 18:14; 1 Cor. 5:13; in
the following the RV substitutes “evil” for AV, “wicked:” Matt. 12:45 (twice);
13:19; 16:4; Luke 11:26; Col. 1:21; 2 Thess. 3:2; and in the following, where
Satan is mentioned as “the (or that) evil one:” Matt. 13:38; Eph. 6:16; 1 John
2:13,14; 3:12 (1st part); 5:18; in John 5:19 for AV, “wickedness;” he is so
called also in AV and RV in John 17:15; 2 Thess. 3:3; AV only in Luke 11:4; in
3 John 1:10, AV, the word is translated “malicious,” RV, “wicked.”
2, athesmos
“lawless” (a, negative, thesmos, “law, custom”), “wicked,” occurs in 2 Pet.
2:7; 3:17. An instance of the use of the word is found in the papyri, where a
father breaks off his daughter's engagement because he learnt that her fiance
was giving himself over to lawless deeds (Moulton and Milligan, Vocab.).
Notes: (1) In Matt. 21:41, AV, kakos (for which see BAD, No. 1, EVIL,
A, No. 1), is translated “wicked” (RV, “miserable”). (2) In Acts 2:23; 2 Thess
2:8, AV, anomos, “lawless” (RV), is translated “wicked.”
1, poneria
akin to poneros (see above, No. 1), is always rendered “wickedness” save in
Acts 3:26: see INIQUITY, No. 4.
2, kakia
“evil,” is rendered “wickedness” in Acts 8:22; RV in Jas. 1:21, AV,
“naughtiness.” See EVIL, B, No. 1, MALICE.
Notes: (1) For the AV of 1 John 5:19 see WICKED, No. 1. (2) In Acts
25:5, AV, the word atopos (RV, “amiss”) is incorrectly rendered “wickedness.”
· For WIDE see BROAD
1, chera
Matt. 28:13 (in some texts); Mark 12:40,42,43; Luke 2:37; 4:25,26, lit., “a
woman a widow;” Luke 7:12; 18:3,5; 20:47; 21:2,3; Acts 6:1; 9:39,41; 1 Tim. 5:3
(twice),4,5,11,16 (twice); Jas. 1:27; 1 Tim. 5:9 refers to elderly “widows”
(not an ecclesiastical “order”), recognized, for relief or maintenance by the
church (cp. 1 Tim. 5:3,16), as those who had fulfilled the conditions
mentioned; where relief could be ministered by those who had relatives that
were “widows” (a likely circumstance in large families), the church was not to
be responsible; there is an intimation of the tendency to shelve individual
responsibility at the expense of church funds. In Rev. 18:7, it is used
figuratively of a city forsaken.
1, penthera
denotes “a mother-in-law,” Matt. 8:14; 10:35; Mark 1:30; Luke 4:38; 12:53
(twice).
1, gune
denotes (1) “a woman, married or unmarried” (see WOMAN); (2) “a wife,” e.g.,
Matt. 1:20; 1 Cor. 7:3,4; in 1 Tim. 3:11, RV, “woman,” the reference may be to
the “wives” of deacons, as the AV takes it.
2, gunaikeios
an adjective denoting “womanly, female,” is used as a noun in 1 Pet. 3:7, AV,
“wife,” RV, “woman.”
Note: In John 19:25 the article stands idiomatically for “the wife
(of);” in Matt. 1:6, the article is rendered “her that had been the wife (of).”
1, agrios
denotes (a) “of or in fields” (agros, “a field”), hence, “not domestic,” said
of honey, Matt. 3:4; Mark 1:6; (b) “savage, fierce,” Jude 1:13, RV,
metaphorically, “wild (waves),” AV, “raging.” It is used in the papyri of a
malignant wound.
Note: In Rev. 6:8 the RV renders therion (plural) “wild beasts” (AV,
“beasts”).
1, agrios
denotes (a) “of or in fields” (agros, “a field”), hence, “not domestic,” said
of honey, Matt. 3:4; Mark 1:6; (b) “savage, fierce,” Jude 1:13, RV,
metaphorically, “wild (waves),” AV, “raging.” It is used in the papyri of a
malignant wound.
Note: In Rev. 6:8 the RV renders therion (plural) “wild beasts” (AV,
“beasts”).
1, eremia
“an uninhabited place,” is translated “wilderness” in the AV of Matt. 15:33;
Mark 8:4 (RV, “a desert place”); RV and AV, “wilderness” in 2 Cor. 11:26. See
DESERT, A. (In the Sept., Isa. 60:20; Ezek. 35:4,9.
2, eremos
an adjective signifying “desolate, deserted, lonely,” is used as a noun, and
rendered “wilderness” 32 times in the AV; in Matt. 24:26; John 6:31, RV,
“wilderness” (AV, “desert”). For the RV, “deserts” in Luke 5:16; 8:29 see
DESERT, B.
1, methodia[-eia]
denotes “craft, deceit” (meta, “after,” hodos, “a way”). “a cunning device, a
wile,” and is translated “wiles (of error)” in Eph. 4:14, RV [AV paraphrases
it, “they lie in wait (to deceive)”], lit., “(with a view to) the craft
(singular) of deceit;” in Eph. 6:11, “the wiles (plural) (of the Devil.)”
A-1,Adverb, hekousios
denotes “voluntarily, willingly,” Heb. 10:26, (of sinning) “willfully;” in 1
Pet. 5:2, “willingly” (of exercising oversight over the flock of God).
B-1,Verb, thelo
“to will,” used in the present participle in 2 Pet. 3:5, is rendered “willfully
(forget)” in the RV, AV, “willingly (are ignorant of),” lit., “this escapes
them (i.e., their notice) willing (i.e. of their own will).” See WILL, C, No.
1, WILLING, B, No. 1.
A-1,Noun, thelema
signifies (a) objectively, “that which is willed, of the will of God,” e.g.,
Matt. 18:14; Mark 3:35, the fulfilling being a sign of spiritual relationship to
the Lord; John 4:34; 5:30; 6:39,40; Acts 13:22, plural, “my desires;” Rom.
2:18; 12:2, lit., “the will of God, the good and perfect and acceptable;” here
the repeated article is probably resumptive, the adjectives describing the
will, as in the Eng. versions; Gal. 1:4; Eph. 1:9; 5:17, “of the Lord;” Col.
1:9; 4:12; 1 Thess. 4:3; 5:18, where it means “the gracious design,” rather
than “the determined resolve;” 2 Tim. 2:26, which should read “which have been
taken captive by him” [(autou), i.e., by the Devil; the RV, “by the Lord's
servant” is an interpretation; it does not correspond to the Greek] unto His
(ekeinou) will” (i.e., “God's will;” the different pronoun refers back to the
subject of the sentence, viz., God); Heb. 10:10; Rev. 4:11, RV, “because of Thy
will;” of human will, e.g., 1 Cor. 7:37; (b) subjectively, the “will” being
spoken of as the emotion of being desirous, rather than as the thing “willed;”
of the “will” of God, e.g., Rom. 1:10; 1 Cor. 1:1; 2 Cor. 1:1; 8:5; Eph.
1:1,5,11; Col. 1:1; 2 Tim. 1:1; Heb. 10:7,9,36; 1 John 2:17; 5:14; of human
“will,” e.g., John 1:13; Eph. 2:3, “the desires of the flesh;” 1 Pet. 4:3 (in
some texts); 2 Pet. 1:21. See DESIRE, A, No. 5, PLEASURE, Note (1).
A-2,Noun, thelesis
denotes “a willing, a wishing” [similar to No. 1 (b)], Heb. 2:4.
A-3,Noun, boulema
“a deliberate design, that which is purposed,” Rom. 9:19; 1 Pet. 4:3 (in the
best texts). See PURPOSE, A, No. 1.
A-4,Noun, eudokia
(eu, “well,” dokeo, “to think”) is rendered “good will” in Luke 2:14, AV (see
WELL PLEASED); Phil. 1:15: see DESIRE, PLEASURE, SEEM, WELL-PLEASING.
A-5,Noun, eunoia
“good will” (eu, “well,” nous, “the mind”), occurs in Eph. 6:7 (in some texts,
1 Cor. 7:3).
Notes: (1) In Acts 13:36, AV, boule, “counsel” (RV), is translated
“will.” (2) In Rev. 17:17, AV, gnome, “an opinion,” RV, “mind,” is translated
“will.” (3) For “will-worship,” Col. 2:23, see WORSHIP, B, No. 2.
B-1,Adjective, hekon
“of free will, willingly,” occurs in Rom. 8:20, RV, “of its own will” (AV,
“willingly”); 1 Cor. 9:17, RV, “of my own will” (AV, “willingly”). In the
Sept., Exod. 21:13; Job 36:19.
B-2,Adjective, akon
a, negative, and No. 1, “unwillingly,” occurs in 1 Cor. 9:17, RV, “not of mine
own will” (AV, “against my will”). In the Sept., Job 14:17.
* When “will” is not part of the translation of the future tense of
verbs, it represents one of the following:
C-1,Verb, thelo
for the force of which see DESIRE, B, No. 6, usually expresses “desire” or
“design;” it is most frequently translated by “will” or “would;” see especially
Rom. 7:15,16,18-21. In 1 Tim. 2:4, RV, “willeth” signifies the gracious
“desire” of God for all men to be saved; not all are “willing” to accept His
condition, depriving themselves either by the self-established criterion of
their perverted reason, or because of their self-indulgent preference for sin.
In John 6:21, the AV renders the verb “willingly” (RV, “they were willing”); in
2 Pet. 3:5, AV, the present participle is translated “willingly” (RV,
“willfully”).
The following are RV renderings for the AV, “will:” Matt. 16:24,25,
“would;” “wouldest,” Matt. 19:21; 20:21; “would,” Matt. 20:26,27; Mark 8:34,35;
10:43,44; “would fain,” Luke 13:31; “would,” John 6:67; “willeth,” John 7:17;
in John 8:44, “it is your will (to do);” “wouldest,” Rom. 13:3; “would,” 1 Cor.
14:35; 1 Pet. 3:10.
C-2,Verb, boulomai
for the force of which see DESIRE, B, No. 7, usually expresses the deliberate
exercise of volition more strongly than No. 1, and is rendered as follows in
the RV, where the AV has “will:” Matt 11:27; Luke 10:22, “willeth;” Jas. 4:4,
“would;” in Jas. 3:4, RV, “willeth” (AV, “listeth”). In Jas. 1:18 the perfect
participle is translated “of His own will,” lit. “having willed.”
C-3,Verb, mello
“to be about to,” is translated “will” in Matt. 2:13; John 7:35 (twice);
“wilt,” John 14:22; “will,” Acts 17:31; “wouldest,” Acts 23:20; “will,” Acts
27:10; Rev. 3:16. See ABOUT, B.
A-1,Adjective,
prothumos
is rendered “willing” in Matt. 26:41; Mark 14:38, RV. See READY, No. 2.
A-2,Adjective, hekousios
“willing,” is used with kata in Philem. 1:14, lit., “according to willing,” RV,
“of free will” (AV, “willingly”).
B-1,Verb, thelo
is rendered “ye were willing” in John 5:35. See WILL, C, No. 1.
B-2,Verb, boulomai
is rendered “(if) Thou be willing” in Luke 22:42; in 2 Pet. 3:9, AV (RV,
“wishing”). See WILL, C, No. 2.
B-3,Verb, eudokeo
“to be well pleased, to think it good,” is rendered “we are willing” in 2 Cor.
5:8; in 1 Thess. 2:8, AV, “we were willing” (RV, “we were well pleased”). See
PLEASE, PLEASURE.
Notes: (1) In 2 Cor. 8:3, AV, authairetos, “of one's own accord” (RV),
is rendered “willing of themselves;” in 2 Cor. 8:17, “of his own accord.” See
ACCORD. (2) For “willing to communicate,” 1 Tim. 6:18, see COMMUNICATE, C.
· For WILLING MIND see READINESS
· Notes: (1) For hekon see WILL, B, No. 1. (2) For hekousios, see WILLFULLY. (3) For Philem. 1:14 see WILLING, A, No. 2. (4) For 2 Pet. 3:5 see WILL, C, No. 1.
· * For WIN see POSSESS, A, No. 2
1, anemos
besides its literal meaning, is used metaphorically in Eph. 4:14, of variable
teaching. In Matt. 24:31; Mark 13:27 the four “winds” stand for the four
cardinal points of the compass; so in Rev. 7:1, “the four winds of the earth”
(cp. Jer. 49:36; Dan. 7:2); the contexts indicate that these are connected with
the execution of Divine judgments. Deissmann (Bible Studies) and Moulton and
Milligan (Vocab.) illustrate the phrase from the papyri.
2, pnoe
“a blowing, blast” (akin to pneo, “to blow”), is used of the rushing “wind” at
Pentecost, Acts 2:2. See BREATH.
3, pneuma
is translated “wind” in John 3:8 (RV, marg., “the Spirit breatheth,” the
probable meaning); in Heb. 1:7 the RV has “winds” for AV, “spirits.” See
SPIRIT.
Notes: (1) For pneo, “to blow” (“wind” in Acts 27:40), see BLOW, No. 1.
(2) For anemizo, Jas. 1:6, “driven by the wind,” see DRIVE, No. 8.
1, deo
“to bind,” is translated “wound (it in linen clothes),” John 19:40, AV, of the
body of Christ (RV, “bound”). See BIND, No. 1, TIE.
2, sustello
is translated “wound ... up” in Acts 5:6 (RV, “wrapped ... round”). See
SHORTEN, No. 2, WRAP.
3, eneileo
“to roll in, wind in,” is used in Mark 15:46, of “winding” the cloth around the
Lord's body, RV, “wound” (AV, “wrapped”).
a diminutive of thura, “a door,” occurs in Acts 20:9; 2 Cor. 11:33.
1, oinos
is the general word for “wine.” The mention of the bursting of the wineskins,
Matt. 9:17; Mark 2:22; Luke 5:37, implies fermentation. See also Eph. 5:18 (cp.
John 2:10; 1 Tim. 3:8; Titus 2:3). In Matt. 27:34, the RV has “wine” (AV,
“vinegar,” translating the inferior reading oxos).
The drinking of “wine” could be a stumbling block and the Apostle
enjoins abstinence in this respect, as in others, so as to avoid giving an
occasion of stumbling to a brother, Rom. 14:21. Contrast 1 Tim. 5:23, which has
an entirely different connection. The word is used metaphorically (a) of the
evils ministered to the nations by religious Babylon, Rev. 14:8; 17:2; 18:3;
(b) of the contents of the cup of Divine wrath upon the nations and Babylon,
Rev. 14:10; 16:19; 19:15.
2, gleukos
denotes sweet “new wine,” or must, Acts 2:13, where the accusation shows that
it was intoxicant and must have been undergoing fermentation some time. In the
Sept., Job 32:19.
Note: In instituting the Lord's Supper He speaks of the contents of the
cup as the “fruit of the vine.” So Mark 14:25.
· For GIVEN TO WINE see BRAWLER, No. 1
1, oinopotes
“a wine drinker” (oinos, and potes, “a drinker”), is used in Matt. 11:19; Luke
7:34. In the Sept., Prov. 23:20.
· For WINEBIBBINGS see EXCESS, Note (2)
1, lenos
denotes “a through or vat,” used especially for the treading of grapes, Matt.
21:33. Not infrequently they were dug out in the soil or excavated in a rock,
as in the rock vats in Palestine today. In Rev. 14:19,20 (twice); 19:15 (where
oinos is added, lit., “the winepress of the wine”) the word is used
metaphorically with reference to the execution of Divine judgment upon the
gathered foes of the Jews at the close of this age preliminary to the
establishment of the Millennial kingdom.
2, hupolenion
was “a vessel” or “trough” beneath the press itself (hupo, “beneath,” and No.
1), for receiving the juice, Mark 12:1, RV, “a pit for the winepress.” In the
Sept., Isa. 16:10; Joel 3:13; Hag. 2:16; Zech. 14:10.
· For WINESKINS see SKIN
1, pterux
is used of birds, Matt. 23:37; Luke 13:34; symbolically in Rev. 12:14, RV, “the
two wings of the great eagle” (AV, “two wings of a great eagle”), suggesting
the definiteness of the action, the “wings” indicating rapidity and protection,
an allusion, perhaps, to Exod. 19:4; Deut. 32:11,12; of the “living creatures”
in a vision, Rev. 4:8; 9:9. Cp. pterugion, “a pinnacle.”
· For WINK AT see OVERLOOK
A-1,Noun, cheimon
denotes “winter,” in Matt. 24:20; Mark 13:18; John 10:22; 2 Tim. 4:21. See
TEMPEST.
B-1,Verb, paracheimazo
denotes “to winter at a place” (para, at, and A), Acts 27:12 (2nd part); 28:11;
1 Cor. 16:6: Titus 3:12.
Notes: In Acts 27:12 (1st part) paracheimasia, “a wintering,” is
rendered “(to) winter in.”
1, apomasso
“to wipe off, wipe clean” (apo, “from,” masso, “to touch, handle”), is used in
the Middle Voice, of “wiping” dust from the feet, Luke 10:11.
2, ekmaso
“to wipe out” (ek), “wipe dry,” is used of “wiping” tears from Christ's feet,
Luke 7:38,44; John 11:2; 12:3; of Christ's “wiping” the disciples' feet, John
13:5.
3, exaleipho
“to wipe out or away” (ek, or ex, “out,” aleipho, “to anoint”), is used
metaphorically of “wiping” away tears from the eyes, Rev. 7:17; 21:4. See BLOT
OUT.
1, sophia
is used with reference to (a) God, Rom. 11:33; 1 Cor. 1:21,24; 2:7; Eph. 3:10;
Rev. 7;12; (b) Christ, Matt. 13:54; Mark 6:2; Luke 2:40,52; 1 Cor. 1:30; Col.
2:3; Rev. 5:12; (c) “wisdom” personified, Matt. 11:19; Luke 7:35; 11:49; (d)
human “wisdom” (1) in spiritual things, Luke 21:15; Acts 6:3,10; 7:10; 1 Cor.
2:6 (1st part); 12:8; Eph. 1:8,17; Col. 1:9, RV, “(spiritual) wisdom,” Col
1:28; 3:16; 4:5; Jas. 1:5; 3:13,17; 2 Pet. 3:15; Rev. 13:18; 17:9; (2) in the
natural sphere, Matt. 12:42; Luke 11:31; Acts 7:22; 1 Cor. 1:17,19-21
(twice),22; 2:1,4-6 (2nd part),13; 3:19; 2 Cor. 1:12; Col. 2:23; (3) in its
most debased form, Jas. 3:15, “earthly, sensual, devilish” (marg.,
“demoniacal”).
2, phronesis
“understanding, prudence,” i.e., a right use of phren, “the mind,” is
translated “wisom” in Luke 1:17. See PRUDENCE.
Note: “While sophia is the insight into the true nature of things,
phronesis is the ability to discern modes of action with a view to their
results; while sophia is theoretical, phronesis is practical” (Lightfoot).
Sunesis, “understanding, intelligence,” is the critical faculty; this and
phronesis are particular applications of sophia.
1, ou me
a double negative, expressing an emphatic negation, “by no means,” is rendered
“in no wise” in Matt. 10:42; Luke 18:17; John 6:37; Acts 13:41; Rev. 21:27.
2, pantos
“altogether, by all means,” is used with the negative ou (“not”) in Rom. 3:9,
stating a complete denial, rendered “No, in no wise.” See ALL, B, 3,
ALTOGETHER, B, 1.
3, panteles
the neuter of panteles, is used with the negative me, and with eis to, “unto
the,” in Luke 13:11, and translated “in no wise,” lit., “not to the uttermost:”
see UTTERMOST, No. 1.
· For WISE (ON THIS) see THUS
A-1,Adjective, sophos
is used of (a) God, Rom. 16:27; in 1 Tim. 1;17; Jude 1:25 sophos is absent, in
the best mss. (see the RV), the comparative degree, sophoteros, occurs in 1
Cor. 1:25, where “foolishness” is simply in the human estimate; (b) spiritual
teachers in Israel, Matt. 23:34; (c) believers endowed with spiritual and
practical wisdom, Rom. 16:19; 1 Cor. 3:10; 6:5; Eph. 5:15; Jas. 3:13; (d)
Jewish teachers in the time of Christ, Matt. 11:25; Luke 10:21; (e) the
naturally learned, Rom. 1:14,22; 1 Cor. 1:19,20,26,27: 3:18-20.
A-2,Adjective, phronimos
“prudent, sensible, practically wise,” Matt. 7:24; 10:16; 24:45; 25:2,4,8,9;
Luke 12:42; 16:8 (comparative degree, phronimoteros); 1 Cor. 10:15; in an evil
sense, “wise (in your own conceits),” lit., “wise (in yourselves),” i.e.,
“judged by the standard of your self-complacency,” Rom. 11:25; 12:16;
ironically, 1 Cor. 4:10; 2 Cor. 11:19.
B-1,Noun, magos
denotes “a Magian,” one of a sacred caste, originally Median, who apparently
conformed to the Persian religion while retaining their old beliefs; it is used
in the plural, Matt. 2:1,7,16 (twice), “wise men.” See also SORCERER.
C-1,Verb, sophizo
is rendered “to make wise” in 2 Tim. 3:15 see DEVISED.
C-2,Verb, suniemi | sunio>
“to perceive, understand,” is used negatively in 2 Cor. 10:12, AV, “are not
wise” (RV, “are without understanding”). See UNDERSTAND.
D-1,Adverb, phronimos
“wisely” (akin to A, No. 2), occurs in Luke 16:8.
1, euchomai
is rendered “to wish” in Acts 27:29 (RV marg., “prayed”); so Rom. 9:3; in 2
Cor. 13:9; 3 John 1:2, RV, “pray:” see PRAY.
2, boulomai
in Mark 15:15, RV, is translated “wishing” (AV, “willing”); so 2 Pet. 3:9; in
Acts 25:22, RV, could wish” (AV, “would”). See WILL, C, No. 2.
3, thelo
in 1 Cor. 16:7, RV, is translated “wish” (AV, “will”); Gal. 4:20, “I could
wish” (AV, “I desire”). See WILL, C, No. 1.
1, oida
“to know,” in the pluperfect tense (with imperfect meaning) is rendered “wist”
(the past tense of the verb “to wit:” cp. WOT) in Mark 9:6; 14:40; Luke 2:49;
John 5:13; Acts 12:9; 23:5. See KNOW, No. 2.
A-1,Adverb, hos
a relative adverb signifying “as,” or “how,” is used in 2 Cor. 5:19 to
introduce the statement “that God was ...,” and rendered “to wit,” lit., “how.”
B-1,Verb, gnorizo
“to know, to make known,” is rendered “we do (you) to wit” in 2 Cor. 8:1, AV,
RV, “we make known (to you).” See KNOW, No. 8.
Note: In Rom. 8:23 the italicized words “to wit” are added to specify
the particular meaning of “adoption” there mentioned.
· For WITCHCRAFT see SORCERY
· For WITH see +, p. 9
1, hama
at the same time, is rendered “withal” in Acts 24:26, RV (AV, “also”); 1 Tim.
5:13 (with kai, “also”); Philem. 1:22.
Notes: (1) In Eph. 6:16, RV, the phrase en pasin (en, “in,” and the
dative plural of pas, “all”) is rightly rendered “withal” (AV, “above all”);
the shield of faith is to accompany the use of all the other parts of the
spiritual equipment. (2) In 1 Cor. 12:7 sumphero is rendered “profit withal.”
See EXPEDIENT, PROFIT, B, No. 1. (3) In Acts 25:27, kai, “also,” is rendered
“withal.”
1, hupostello
is translated “withdraw” in Gal. 2:12: see DRAW, B, No. 4.
2, apospao
in the Passive Voice, is translated “was withdrawn” in Luke 22:41, AV: see PART
(Verb), No. 3.
3, anachoreo
is translated “to withdraw” in the RV of Matt. 2:22; John 6:15; RV and AV in
Matt. 12:15; Mark 3:7. See DEPART, No. 10.
4, hupochoreo
“to retire,” is translated “withdrew Himself” in Luke 5:16; elsewhere in Luke
9:10, RV, “withdrew apart” (AV, “went aside”). See GO, No. 16.
5, stello
“to bring together, gather up” (used of furling sails), hence, in the Middle
Voice, signifies “to shrink from a person or thing,” 2 Thess. 3:6, “withdraw;”
elsewhere, 2 Cor. 8:20, “avoiding.” See AVOID. Cp. No. 1.
Note: In 1 Tim. 6:5, some texts have aphistemi, rendered “withdraw
thyself,” AV.
1, xeraino
“to dry up, parch, wither,” is translated “to wither,” (a) of plants, Matt.
13:6; 21:19,20; Mark 4:6; 11:20, RV (AV, “dried up”),21; Luke 8:6; John 15:6;
Jas. 1:11; 1 Pet. 1:24; (b) of members of the body, Mark 3:1, and, in some
texts, 3. See DRY, B, OVERRIPE, PINE AWAY, RIPE.
Notes: (1) For the adjective xeros, “dry, withered,” see DRY, A, No. 1. (2) For “whose fruit withereth,” Jude 1:12, AV, see AUTUMN.
1, koluo
“to hinder, restrain,” is translated “withhold (not)” in Luke 6:29, RV, AV,
“forbid (not) to take.” See FORBID, HINDER, KEEP, Note (7), SUFFER, WITHSTAND.
Note: For “withholdeth” in 2 Thess. 2:6 see RESTRAIN.
Note: This is a translation of (a) entos: see INSIDE, No. 1; in Luke 17:21 the RV marg., “in the midst of,” is to be preferred; the kingdom of God was not in the hearts of the Pharisees; (b) en, “of thinking or saying within oneself,” e.g., Luke 7:39, 49 (marg., “among”); locally, e.g., Luke 19:44; (c) esothen, 2 Cor. 7:5; Rev. 4:8; 5:1; “from within,” Mark 7:21,23; Luke 11:7; “within,” Matt. 23:25; Luke 11:40, RV, “inside;” in Matt. 23:27,28, RV, “inwardly;” (d) eso, John 20:26; Acts 5:23; 1 Cor. 5:12 (i.e., “within” the church); (e) pros, to, or with, in Mark 14:4, AV, “within” (RV, “among”); (f) dia, “through,” rendered “within (three days)” in Mark 14:58, AV (RV, “in,” looking through the time to the event, and in keeping with the metaphor of building); (g) esoteros, Heb. 6:19, the comparative degree of eso, used with the article translated “that within,” lit., “the inner (part of the veil),” i.e., “inside:” see INNER, No. 2; (h) in Luke 11:41, RV, eneimi, “to be in,” is rendered “are within” (AV, “ye have”).
Notes: (1) This is a translation of (a) exo, “outside,” e.g., Matt. 12:46,47; “(them that are) without,” 1 Cor. 5:12,13; Col. 4:5; 1 Thess. 4:12 (the unregenerate); Heb. 13:11-13; (b) exothen, “from without,” or “without,” e.g., Mark 7:15,18; Luke 11:40; 2 Cor. 7:5; 1 Tim. 3:7; as a preposition, Rev. 11:2; (c) choris, “apart from,” frequently used as a preposition, especially in Hebrews (Heb. 4:15; 7:7,20,21; 9:7,18,22,28; 11:6; in Heb. 11:40, RV, “apart from” (AV, “without”); Heb. 12:8,14); (d) aneu, like choris, but rarer, Matt. 10:29; Mark 13:2; 1 Pet. 3:1; 4:9; (e) ater, Luke 22:6, marg., “without (tumult);” Luke 22:35; (f) ektos, “out of, outside,” 1 Cor. 6:18: see OTHER, OUT, OUTSIDE; (g) parektos, “besides, in addition,” 2 Cor. 11:28, “(those things that are) without,” RV, marg., “(the things which) I omit,” or “(the things that come) out of course.” (2) In Acts 5:26, ou, “not,” meta, “with,” is rendered “without (violence).” (3) In Acts 25:17, AV, “without (any delay)” represents poieo, “to make,” and medemian, “no,” RV, “I made no (delay).” (4) For “without ceasing, Acts 12:5, AV, see EARNESTLY, C, No. 1. (5) In many nouns the negative prefix a forms part of the word and is translated “without.”
1, koluo
“to hinder,” is rendered “withstand” in Acts 11:17. See FORBID, HINDER.
2, anthistemi
“to set against,” is translated “to withstand” in Acts 13:8 (Middle Voice); in
the intransitive 2nd aorist, Active Voice, Eph. 6:13; 2 Tim. 3:8 (1st part;
Middle Voice in 2nd part); 4:15. See RESIST.
A-1,Noun, martus |
martur>
(whence Eng., “martyr,” one who bears “witness” by his death) denotes “one who
can or does aver what he has seen or heard or knows;” it is used (a) of God,
Rom. 1:9; 2 Cor. 1:23; Phil. 1:8; 1 Thess. 2:5,10 (2nd part); (b) of Christ,
Rev. 1:5; 3:14; (c) of those who “witness” for Christ by their death, Acts
22:20; Rev. 2:13; Rev. 17:6; (d) of the interpreters of God's counsels, yet to
“witness” in Jerusalem in the times of the Antichrist, Rev. 11:3; (e) in a
forensic sense, Matt. 18:16; 26:65; Mark 14:63; Acts 6:13; 7:58; 2 Cor. 13:1; 1
Tim. 5:19; Heb. 10:28; (f) in a historical sense, Luke 11:48; 24:48; Acts
1:8,22; 2:32; 3:15; 5:32; 10:39,41; 13:31; 22:15; 26:16; 1 Thess. 2:10 (1st
part); 1 Tim. 6:12; 2 Tim. 2:2; Heb. 12:1, “(a cloud) of witnesses,” here of
those mentioned in ch. 11, those whose lives and actions testified to the worth
and effect of faith, and whose faith received “witness” in Scripture; 1 Pet.
5:1.
A-2,Noun, marturia
“testimony, a bearing witness,” is translated “witness” in Mark 14:55,56,59;
Luke 22:71; John 1:7,19 (RV); 3:11,32,33 (RV); 5:31,32,34 (RV),36; RV in
8:13,14,17; 19:35; 21:24; AV in Titus 1:13; AV and RV in 1 John 5:9 (thrice),
10 (1st part); RV in 1 John 5:10 (2nd part),11; 3 John 12: see TESTIMONY, No.
2.
A-3,Noun, marturion
“testimony or witness as borne, a declaration of facts,” is translated
“witness” in Matt. 24:14, AV; Acts 4:33; 7:44 (AV); Jas. 5:3 (AV): see
TESTIMONY, No. 1.
A-4,Noun, pseudomartus[-tur]
denotes “a false witness,” Matt. 26:60; 1 Cor. 15:15.
A-5,Noun, pseudomarturia
“false witness,” occurs in Matt. 15:19; 26:59.
B-1,Verb, martureo
denotes (I) “to be a martus” (see A, No. 1), or “to bear witness to,” sometimes
rendered “to testify” (see TESTIFY, No. 1); it is used of the “witness” (a) of
God the Father to Christ, John 5:32,37; 8:18 (2nd part); 1 John 5:9,10; to
others, Acts 13:22; 15:8; Heb. 11:2,4 (twice),5,39; (b) of Christ, John
3:11,32; 4:44; 5:31; 7:7; 8:13,14,18 (1st part); 13:21; 18:37; Acts 14:3; 1
Tim. 6:13; Rev. 22:18,20; of the Holy Spirit, to Christ, John 15:26; Heb.
10:15; 1 John 5:7,8, RV, which rightly omits the latter part of ver. 7 (it was
a marginal gloss which crept into the original text: see THREE); it finds no
support in Scripture; (c) of the Scriptures, to Christ, John 5:39; Heb. 7:8,17;
(d) of the works of Christ, to Himself, and of the circumstances connected with
His Death, John 5:36; 10:25; 1 John 5:8; (e) of prophets and apostles, to the
righteousness of God, Rom. 3:21; to Christ, John 1:7,8,15,32,34; 3:26; 5:33,
RV; 15:27; 19:35; 21:24; Acts 10:43; 23:11; 1 Cor. 15:15; 1 John 1:2; 4:14;
Rev. 1:2; to doctrine, Acts 26:22 (in some texts, so AV; see No. 2); to the
Word of God, Rev. 1:2; (f) of others, concerning Christ, Luke 4:22; John 4:39;
12:17; (g) of believers to one another, John 3:28; 2 Cor. 8:3; Gal. 4:15; Col.
4:13; 1 Thess. 2:11 (in some texts: see No. 2); 3 John 1:3,6,12 (2nd part); (h)
of the Apostle Paul concerning Israel, Rom. 10:2; (i) of an angel, to the
churches, Rev. 22:16; (j) of unbelievers concerning themselves, Matt. 23:31;
concerning Christ, John 18:23; concerning others, John 2:25; Acts 22:5; 26:5;
(II) “to give a good report, to approve of,” Acts 6:3; 10:22; 16:2; 22:12; 1
Tim. 5:10; 3 John 1:12 (1st part); some would put Luke 4:22 here.
B-2,Verb, marturomai
strictly meaning “to summon as a witness,” signifies “to affirm solemnly,
adjure,” and is used in the Middle Voice only, rendered “to testify” in Acts
20:26, RV (AV, “I take ... to record”); 26:22, RV, in the best texts [see No. 1
(e)]; Gal. 5:3; Eph. 4:17; 1 Thess. 2:11, in the best texts [see No. 1 (g)].
B-3,Verb, summartureo
denotes “to bear witness with” (sun), Rom. 2:15; 8:16; 9:1.
B-4,Verb, sunepimartureo
denotes “to join in bearing witness with others,” Heb. 2:4.
B-5,Verb, katamartureo
denotes “to witness against” (kata), Matt. 26:62; 27:13; Mark 14:60 (in some
mss., Mark 15:4, for kategoreo, “to accuse,” RV).
B-6,Verb, pseudomartureo
“to bear false witness” (pseudes, “false”), occurs in Matt. 19:18; Mark 10:19;
14:56,57; Luke 18:20; in some texts, Rom. 13:9.
C-1,Adjective, amarturos
denotes “without witness” (a, negative, and martus), Acts 14:17.
1, ouai
an interjection, is used (a) in denunciation, Matt. 11:21; 18:7 (twice); eight
times in ch. 23; 24:19; 26:24; Mark 13:17; 14:21; Luke 6:24,25 (twice),26;
10:13; six times in ch. 11; Luke 17:1; 21:23; 22:22; 1 Cor. 9:16; Jude 1:11;
Rev. 8:13 (thrice); 12:12; as a noun, Rev. 9:12 (twice); 11:14 (twice); (b) in
grief, “alas,” Rev. 18:10,16,19 (twice in each).
1, lukos
occurs in Matt. 10:16; Luke 10:3; John 10:12 (twice); metaphorically, Matt.
7:15; Acts 20:29.
1, gune
for which see also WIFE, is used of a “woman” unmarried or married, e.g., Matt.
11:11; 14:21; Luke 4:26, of a “widow;” Rom. 7:2; in the vocative case, used in
addressing a “woman,” it is a term not of reproof or severity, but of
endearment or respect, Matt. 15:28; John 2:4, where the Lord's words to His
mother at the wedding in Cana, are neither rebuff nor rebuke. The question is,
lit., “What to Me and to thee?” and the word “woman,” the term of endearment,
follows this. The meaning is “There is no obligation on Me or you, but love
will supply the need.” She confides in Him, He responds to her faith. There was
lovingkindness in both hearts. His next words about “His hour” suit this; they
were not unfamiliar to her. Cana is in the path to Calvary; Calvary was not
yet, but it made the beginning of signs possible. See also John 4:21; 19:26.
In Gal 4:4 the phrase “born of a woman” is in accordance with the
subject there, viz., the real humanity of the Lord Jesus; this the words
attest. They declare the method of His Incarnation and “suggest the means
whereby that humanity was made free from the taint of sin consequent upon the
Fall, viz., that He was not born through the natural process of ordinary
generation, but was conceived by the power of the Holy Spirit ... To have
written 'born of a virgin' would have carried the argument in a wrong direction
... Since that man is born of woman is a universal fact, the statement would be
superfluous if the Lord Jesus were no more than man” (Notes on Galatians, by
Hogg and Vine, pp. 184f.).
2, gunaikarion
a diminutive of No. 1, a “little woman,” is used contemptuously in 2 Tim. 3:6,
“a silly woman.”
3, presbuteros
“elder, older,” in the feminine plural, denotes “elder women” in 1 Tim. 5:2.
See ELDER, A, No. 1
4, presbutis
the feminine of presbutes, “aged,” is used in the plural and translated “aged
women” in Titus 2:3.
5, theleia
the feminine of the adjective thelus, denotes “female,” and is used as a noun,
Rom. 1:26,27. See FEMALE.
1, koilia
denotes “the womb,” Matt. 19:12; Luke 1:15,41,42,44; 2:21; 11:27; 23:29; John
3:4; Acts 3:2; 14:8; Gal. 1:15. See BELLY, No. 1.
2, gaster
is rendered “womb” in Luke 1:31. See BELLY, No. 2.
3, metra
the matrix (akin to meter, “a mother”), occurs in Luke 2:23; Rom. 4:19.
1,Noun, teras
“something strange,” causing the beholder to marvel, is always used in the
plural, always rendered “wonders,” and generally follows semeia, “signs;” the
opposite order occurs in Acts 2:22,43; 6:8, RV; 7:36; in Acts 2:19 “wonders”
occurs alone. A sign is intended to appeal to the understanding, a “wonder”
appeals to the imagination, a power (dunamis) indicates its source as supernatural.
“Wonders” are manifested as Divine operations in thirteen occurrences (9 times
in Acts); three times they are ascribed to the work of Satan through human
agents, Matt. 24:24; Mark 13:22; 2 Thess. 2:9.
2,Noun, thambos
“amazement,” is rendered “wonder” in Acts 3:10. See AMAZE, A, No. 2.
Notes: (1) For thauma, “a wonder” (rendered “admiration” in Rev. 17:6,
AV), see MARVEL. (2) In Rev. 12:1,3; 13:13 semeion, “a sign,” is translated in
the AV, “wonder(s),” RV, “sign(s).” (3) In Acts 3:11 ekthambos (ek, intensive,
and No. 2) is translated “greatly wondering.” (4) For pseudos, 2 Thess. 2:9,
“lying wonders,” see FALSE, B. Cp. AMAZE, B, Nos. 3 and 4.
* Note: (Verbs). For thaumazo, see MARVEL; for existemi, Acts 8:13, AV,
see AMAZE, B, No. 1.
Notes: (1) In Matt. 7:22, AV, dunamis (in the plural) is rendered “wonderful works” (RV, is rendered “wonderful works” (RV, “mighty works,” marg., “powers”). See POWER. (2) In Acts 2:11, AV, the adjective megaleios, “magnificent,” in the neuter plural with the article, is rendered “the wonderful works” (RV, “the mighty works”). (3) In Matt. 21:15, the neuter plural of the adjective thaumasios, “wonderful,” is used as a noun, “wonderful things,” lit., “wonders.”
1, etho
“to be accustomed,” is used in the pluperfect tense (with imperfect meaning),
eiotha, rendered “was wont” in Matt. 27:15; Mark 10:1. See CUSTOM, B, No. 2,
MANNER, A, Note (1).
Notes: (1) In Mark 15:8, “he was wont to do,” RV, represents the
imperfect tense of poieo, “to do” (AV, “he had ever done”). (2) In Luke 22:39,
AV, ethos, “a custom,” preceded by kata and the article, lit., “according to
the (i.e., His) custom,” is translated “as He was wont” (RV, “as His custom
was”): see CUSTOM, A, No. 1. (3) In Acts 16:13 the AV, “was wont,” translates
the texts which have the Passive Voice of nomizo with its meaning “to hold by
custom;” the RV, “we supposed,” translates the texts which have the imperfect
tense, Active, with the meaning “to consider, suppose.”
1, xulon
denotes “timber, wood for any use” 1 Cor. 3:12; Rev. 18:12 (twice). See STAFF,
STOCKS, TREE.
2, hule
denotes “a wood, a forest,” Jas. 3:5 (AV, “matter,” marg., “wood”). See MATTER,
Note (3).
1, erion
occurs in Heb. 9:19; Rev. 1:14.
1, logos
denotes (I) “the expression of thought,” not the mere name of an object, (a) as
embodying a conception or idea, e.g., Luke 7:7; 1 Cor. 14:9,19; (b) a saying or
statement, (1) by God, e.g., John 15:25; Rom. 9:9; 9:28, RV, “word” (AV,
“work”); Gal. 5:14; Heb. 4:12; (2) by Christ, e.g., Matt. 24:35 (plur.); John
2:22; 4:41; 14:23 (plur.); 15:20. In connection with (1) and (2) the phrase
“the word of the Lord,” i.e., the revealed will of God (very frequent in the
OT), is used of a direct revelation given by Christ, 1 Thess. 4:15; of the
gospel, Acts 8:25; 13:49; 15:35,36; 16:32; 19:10; 1 Thess. 1:8; 2 Thess. 3:1;
in this respect it is the message from the Lord, delivered with His authority
and made effective by His power (cp. Acts 10:36); for other instances relating
to the gospel see Acts 13:26; 14:3; 15:7; 1 Cor. 1:18, RV; 2 Cor. 2:17; 4:2;
5:19; 6:7; Gal. 6:6; Eph. 1:13; Phil. 2:16; Col. 1:5; Heb. 5:13; sometimes it
is used as the sum of God's utterances, e.g., Mark 7:13; John 10:35; Rev.
1:2,9; (c) discourse, speech, of instruction, etc., e.g., Acts 2:40; 1 Cor.
2:13; 12:8; 2 Cor. 1:18; 1 Thess. 1:5; 2 Thess. 2:15; Heb. 6:1, RV, marg.;
doctrine, e.g., Matt. 13:20; Col. 3:16; 1 Tim. 4:6; 2 Tim. 1:13; Titus 1:9; 1
John 2:7;
(II) “The Personal Word,” a title of the Son of God; this
identification is substantiated by the statements of doctrine in John 1:1-18,
declaring in verses John 1:1,2 (1) His distinct and superfinite Personality,
(2) His relation in the Godhead (pros, “with,” not mere company, but the most intimate
communion), (3) His deity; in John 1:3 His creative power; in John 1:14 His
incarnation (“became flesh,” expressing His voluntary act; not as AV, “was
made”), the reality and totality of His human nature, and His glory “as of the
only begotten from the Father,” RV (marg., “an only begotten from a father”),
the absence of the article in each place lending stress to the nature and
character of the relationship; His was the shekinah glory in open
manifestation; John 1:18 consummates the identification: “the only-begotten Son
(RV marg., many ancient authorities read “God only begotten,”), which is in the
bosom of the Father, He hath declared Him,” thus fulfilling the significance of
the title “Logos,” the “Word,” the personal manifestation, not of a part of the
Divine nature, but of the whole Deity (see IMAGE).
The title is used also in 1 John 1:1, “the Word of life” combining the
two declarations in John 1:1,4 and Rev. 19:13 (for 1 John 5:7 see THREE).
2, rhema
denotes “that which is spoken, what is uttered in speech or writing;” in the
singular, “a word,” e.g., Matt. 12:36; 27:14; 2 Cor. 12:4; 13:1; Heb. 12:19; in
the plural, speech, discourse, e.g., John 3:34; 8:20; Acts 2:14; 6:11,13;
11:14; 13:42; 26:25; Rom. 10:18; 2 Pet. 3:2; Jude 1:17; it is used of the
Gospel in Rom. 10:8 (twice),17, RV, “the word of Christ” (i.e., the “word”
which preaches Christ); 10:18; 1 Pet. 1:25 (twice); of a statement, command,
instruction, e.g., Matt. 26:75; Luke 1:37, RV, “(no) word (from God shall be
void of power);” Luke 1:38; Acts 11:16; Heb. 11:3.
The significance of rhema (as distinct from logos) is exemplified in
the injunction to take “the sword of the Spirit, which is the word of God,”
Eph. 6:17; here the reference is not to the whole Bible as such, but to the
individual scripture which the Spirit brings to our remembrance for use in time
of need, a prerequisite being the regular storing of the mind with Scripture.
Notes: (1) Epos, “a word,” is used in a phrase in Heb. 7:9, lit., “(as
to say) a word,” RV, “(so to) say,” AV, “(as I may so) say;” logos is reasoned
speech, rhema, an utterance, epos, “the articulated expression of a thought”
(Abbott-Smith). (2) In Rom. 16:18, AV, chrestologia, “useful discourse”
(chrestos, “beneficial”), is rendered “good words” [RV, “smooth ... (speech)”].
(3) For logikos, 1 Pet. 2:2 (RV, “spiritual”), rendered “of the word,” AV, see
MILK. (4) For the verb apangello, rendered “to bring word,” see BRING, No. 36.
(5) In Matt. 2:13, AV, eipon, “to tell” (RV) is rendered “bring ... word.” (6)
For “enticing words,” Col. 2:4, see ENTICE and PERSUASIVENESS. (7) For “strifes
of words,” 1 Tim. 6:4, AV, and “strive ... about words,” 2 Tim. 2:14, see
STRIFE, STRIVE. (8) For suntomos, Acts 24:4, “a few words,” see FEW, B. For the
same phrase see FEW, A, Nos. 1 and 2.
A-1,Noun, eron
denotes (I) “work, employment, task,” e.g., Mark 13:34; John 4:34; 17:4; Acts
13:2; Phil. 2:30; 1 Thess. 5:13; in Acts 5:38 with the idea of enterprise; (II)
“a deed, act,” (a) of God, e.g., John 6:28,29; 9:3; 10:37; 14:10; Acts 13:41;
Rom. 14:20; Heb. 1:10; 2:7; 3:9; 4:3,4,10; Rev. 15:3; (b) of Christ, e.g.,
Matt. 11:2; especially in John, 5:36; 7:3,21; 10:25,32,33,38; 14:11,12; 15:24;
Rev. 2:26; (c) of believers, e.g., Matt. 5:16; Mark 14:6; Acts 9:36; Rom. 13:3;
Col. 1:10; 1 Thess. 1:3, “work of faith,” here the initial act of faith at
conversion (turning to God, 1 Thess. 1:9); in 2 Thess. 1:11, “every work of
faith,” RV, denotes every activity undertaken for Christ's sake; 2:17; 1 Tim.
2:10; 5:18; 2 Tim. 2:21; 3:17; Titus 2:7,14; 3:1,8,14; Heb. 10:24; 13:21;
frequent in James, as the effect of faith [in Jas. 1:25, AV, “(a doer) of the
work,” RV, “(a doer) that worketh”]; 1 Pet. 2:12; Rev. 2:2 and in several other
places in chs. 2 and 3; Rev. 14:13; (d) of unbelievers, e.g., Matt. 23:3,5;
John 7:7; Acts 7:41 (for idols); Rom. 13:12; Eph. 5:11; Col. 1:21; Titus 1:16
(1st part); 1 John 3:12; Jude 1:15, RV; Rev. 2:6, RV; of those who seek
justification by works, e.g., Rom. 9:32; Gal. 3:10; Eph. 2:9; described as the
works of the law, e.g., Gal. 2:16; 3:2,5; dead works, Heb. 6:1; 9:14; (e) of
Babylon, Rev. 18:6; (f) of the Devil, John 8:41; 1 John 3:8. See DEED.
A-2,Noun, ergasia
denotes “a work” or “business,” also “a working, performance,” Eph. 4:19, where
preceded by eis, “to,” it is rendered “to work” (marg., “to make a trade of”).
See DILIGENCE, GAIN.
Notes: (1) In Rom. 9:28, AV, logos, “a word” (RV), is rendered “work.”
(2) For progma, Jas. 3:16, rendered “work” in AV, the RV has “deed.” (3) For
praxis, “a doing,” Matt. 16:27, RV marg., AV, “works,” see DEED. (4) For the
AV, “much work,” Acts 27:16, see DIFFICULTY. (5) For “workfellow,” Rom. 16:21,
AV, see WORKER, No. 2. (6) In Matt. 14:2; Mark 6:14, AV, dunameis, “powers,”
RV, is translated “mighty works;” in Acts 2:22, RV, “mighty works,” AV,
“miracles.” (7) For “wonderful works” see WONDERFUL, Note (2).
B-1,Verb, ergazomai
is used (I) intransitively, e.g., Matt. 21:28; John 5:17; 9:4 (2nd part); Rom.
4:4,5; 1 Cor. 4:12; 9:6; 1 Thess. 2:9; 4:11; 2 Thess. 3:8,10-12 (for the play
upon words in ver. 11 see BUSYBODY, A); (II) transitively, (a) “to work
something, produce, perform,” e.g., Matt. 26:10, “she hath wrought;” John
6:28,30; 9:4 (1st part); Acts 10:35; 13:41; Rom. 2:10; 13:10; 1 Cor. 16:10; 2
Cor. 7:10, in the best texts, some have No. 2; Gal. 6:10, RV, “let us work;”
Eph. 4:28; Heb. 11:33; 2 John 1:8; (b) “to earn by working, work for,” John
6:27, RV, “work” (AV, “labor”). See COMMIT, DO, LABOR, MINISTER, TRADE.
B-2,Verb, katergazomai
an emphatic form of No. 1, signifies “to work out, achieve, effect by toil,”
rendered “to work” (past tense, “wrought”) in Rom. 1:27; 2:9, RV; 4:15 (the Law
brings men under condemnation and so renders them subject to Divine wrath);
5:3; 7:8,13; 15:18; 2 Cor. 4:17; 5:5; 7:10 (see No. 1),11; 12:12; Phil. 2:12,
where “your own salvation” refers especially to freedom from strife and
vainglory; Jas. 1:3,20; 1 Pet. 4:3. See DO, No. 5.
B-3,Verb, energeo
lit., “to work in” (en, and A, No. 1), “to be active, operative,” is used of
“(a) God, 1 Cor. 12:6; Gal. 2:8; 3:5; Eph. 1:11,20; 3:20; Phil. 2:13; Col.
1:29; (b) the Holy Spirit, 1 Cor, 12:11; (c) the Word of God. 1 Thess. 2:13
(Middle Voice; AV, 'effectually worketh'); (d) supernatural power, undefined,
Matt. 14:2; Mark 6:14; (e) faith, as the energizer of love, Gal. 5:6; (f) the
example of patience in suffering, 2 Cor. 1:6; (g) death (physical) and life
(spiritual), 2 Cor. 4:12; (h) sinful passions, Rom. 7:5; (i) the spirit of the
Evil One, Eph. 2:2; (j) the mystery of iniquity, 2 Thess. 2:7.” * [* From Notes
on Galatians, by Hogg and Vine, pp. 114,115.]
To these may be added (k) the active response of believers to the
inworking of God, Phil. 2:13 (2nd part), RV, “to work (for),” AV, “to do (of);”
(l) the supplication of the righteous, Jas. 5:16, RV, “in its working” (AV,
“effectual fervent”).
B-4,Verb, poieo
“to do,” is rendered “to work” in Matt. 20:12, AV (RV, “spent”); Acts 15:12,
“had wrought;” Acts 19:11; 21:19; Heb. 13:21; Rev. 16:14; 19:20; 21:27, AV (RV,
“maketh;” marg., “doeth”). See DO.
B-5,Verb, sunergeo
“to work with or together” (sun), occurs in Mark 16:20; Rom. 8:28, “work
together;” 1 Cor. 16:16, “helpeth with;” 2 Cor. 6:1, “workers together,”
present participle, “working together;” the “with Him” represents nothing in
the Greek; Jas. 2:22, “wrought with.” See HELP.
B-6,Verb, ginomai
“to become, take place,” is rendered “wrought” in Mark 6:2; Acts 5:12, “were
... wrought.”
1, ergates
is translated “workers” in Luke 13:27 (“of iniquity”); 2 Cor. 11:13
(“deceitful”); Phil. 3:2 (“evil”); “work man,” Matt. 10:10, AV (RV, “laborer”);
“workman,” 2 Tim. 2:15; “workmen,” Acts 19:25. See LABORER.
2, sunergos
denotes “a worker with,” and is rendered “workfellow” in Rom. 16:21, AV, RV,
“fellow worker;” in Col. 4:11, “fellow workers” (see RV). See the RV, “God's
fellow workers,” in 1 Cor. 3:9. See COMPANION, HELPER, LABORER, Note.
Note: For “workers at home,” Titus 2:5, see HOME, B.
1, energeia
(Eng., “energy”) is used (1) of the “power” of God, (a) in the resurrection of
Christ, Eph. 1:19; Col. 2:12, RV, “working” (AV, “operation”); (b) in the call
and enduement of Paul, Eph. 3:7; Col. 1:29; (c) in His retributive dealings in
sending “a working of error” (AV, “strong delusion”) upon those under the rule
of the Man of Sin who receive not the love of the truth, but have pleasure in
unrighteousness, 2 Thess. 2:11; (2) of the “power” of Christ (a) generally,
Phil. 3:21; (b) in the church, individually, Eph. 4:16; (3) of the power of
Satan in energizing the Man of Sin in his “parousia,” 2 Thess. 2:9, “coming.”
2, energema
“what is wrought,” the effect produced by No. 1, occurs in 1 Cor. 12:6, RV,
“working” (AV, “operations”); 1 Cor. 12:10.
· For WORKMANSHIP see MADE, B
1, kosmos
primarily “order, arrangement, ornament, adornment” (1 Pet. 3:3, see ADORN, B),
is used to denote (a) the “earth,” e.g., Matt. 13;35; John 21:25; Acts 17:24;
Rom. 1:20 (probably here the universe: it had this meaning among the Greeks,
owing to the order observable in it); 1 Tim. 6:7; Heb. 4:3; 9:26; (b) the
“earth” in contrast with Heaven, 1 John 3:17 (perhaps also Rom. 4:13); (c) by
metonymy, the “human race, mankind,” e.g., Matt. 5:14; John 1:9 [here “that
cometh (RV, 'coming') into the world” is said of Christ, not of “every man;” by
His coming into the world He was the light for all men]; 1 John 3:10; 3:16,17
(thrice),19; 4:42, and frequently in Rom. 1 Cor. and 1 John; (d) “Gentiles” as
distinguished from Jews, e.g., Rom. 11:12,15, where the meaning is that all who
will may be reconciled (cp. 2 Cor. 5:19); (e) the “present condition of human
affairs,” in alienation from and opposition to God, e.g., John 7:7; 8:23;
14:30; 1 Cor. 2:12; Gal. 4:3; 6:14; Col. 2:8; Jas. 1:27; 1 John 4:5 (thrice);
5:19; (f) the “sum of temporal possessions,” Matt. 16:26; 1 Cor. 7:31 (1st
part); (g) metaphorically, of the “tongue” as “a world (of iniquity),” Jas.
3:6; expressive of magnitude and variety.
2, aion
“an age, a period of time,” marked in the NT usage by spiritual or moral
characteristics, is sometimes translated “world;” the RV marg. always has
“age.” The following are details concerning the world in this respect; its
cares, Matt. 13:22; its sons, Luke 16:8; 20:34; its rulers, 1 Cor. 2:6,8; its
wisdom, 1 Cor. 1:20; 2:6; 3:18, its fashion, Rom. 12:2; its character, Gal.
1:4; its god, 2 Cor. 4:4. The phrase “the end of the world” should be rendered
“the end of the age,” in most places (see END, A, No. 2); in 1 Cor. 10:11, AV,
“the ends (tele) of the world,” RV, “the ends of the ages,” probably signifies
the fulfillment of the Divine purposes concerning the ages in regard to the
church [this would come under END, A, No. 1, (c)]. In Heb. 11:3 [lit., “the
ages (have been prepared)”] the word indicates all that the successive periods
contain; cp. Heb. 1:2. Aion is always to be distinguished from kosmos, even
where the two seem to express the same idea, e.g., 1 Cor. 3:18, aion, 1 Cor.
3:19, kosmos; the two are used together in Eph. 2:2, lit., “the age of this
world.” For a list of phrases containing aion, with their respective meanings,
see EVER, B.
3, oikoumene
“the inhabited earth” (see EARTH, No. 2), is used (a) of the whole inhabited
world, Matt. 24:14; Luke 4:5; 21:26; Rom. 10:18; Heb. 1:6; Rev. 3:10; 16:14; by
metonymy, of its inhabitants, Acts 17:31; Rev. 12:9; (b) of the Roman Empire,
the world as viewed by the writer or speaker, Luke 2:1; Acts 11:28; 24:5; by
metonymy, of its inhabitants, Acts 17:6; 19:27; (c) the inhabited world in a
coming age, Heb. 2:5.
Notes: (1) In Rev. 13:3, AV, ge, “the earth” (RV), is translated
“world.” (2) For phrases containing aionios, e.g., Rom. 16:25; 2 Tim. 1:9;
Titus 1:2, see ETERNAL, No. 2.
· For WORLD RULERS, Eph. 6:12, RV, see RULER, No. 3
1, kosmikos
“pertaining to this world,” is used (a) in Heb. 9:1, of the tabernacle, AV,
“wordly,” RV, “of this world” (i.e., made of mundane materials, adapted to this
visible world, local and transitory); (b) in Titus 2:12, ethically, of “worldly
lusts,” or desires.
1, skolex
“a worm which preys upon dead bodies,” is used metaphorically by the Lord in
Mark 9:48; in some mss. vv. 44,46, cp. Isa. 66:24. The statement signifies the
exclusion of the hope of restoration, the punishment being eternal.
2, skolekobrotos
denotes “devored by worms” (skolex, and bibrosko, “to eat”), Acts 12:23.
1, apsinthos
(Eng., “absinthe”), a plant both bitter and deleterious, and growing in
desolate places, figuratively suggestive of “calamity” (Lam. 3:15) and
injustice (Amos 5:7), is used in Rev. 8:11 (twice; in the 1st part as a proper
name).
A-1,Adjective,
cheiron
used as the comparative degree of kakos, “evil,” describes (a) the condition of
certain men, Matt. 12:45; Luke 11:26; 2 Pet. 2:20; (b) evil men themselves and
seducers, 2 Tim. 3:13; (c) indolent men who refuse to provide for their own
households, and are worse than unbelievers, 1 Tim. 5:8, RV; (d) a rent in a
garment, Matt. 9:16; Mark 2:21; (e) an error, Matt. 27:64; (f) a person
suffering from a malady, Mark 5:26; (g) a possible physical affiction, John
5:14; (h) a punishment, Heb. 10:29, “sorer.” See SORE.
A-2,Adjective, elasson | elatton
is said of wine in John 2:10. See LESS.
A-3,Adjective, hesson | hetton
“less, inferior,” is used in the neuter, after epi, “for,” is translated
“worse” in 1 Cor. 11:17; in 2 Cor. 12:15 the neuter, used adverbially, is
translated “the less.”
B-1,Verb, hustereo
is rendered “are we the worse” in 1 Cor. 8:8. See BEHIND, B, No. 1, COME, No.
39, DESTITUTE, FAIL, Note (2), LACK, WANT.
B-2,Verb, proecho
“to hold before, promote,” is rendered “are we better” in Rom. 3:9, AV (Passive
Voice); RV, “are we in worse case.” See BETTER (be), Note (1).
A-1,Verb, proskuneo
“to make obeisance, do reverence to” (from pros, “towards,” and kuneo, “to
kiss”), is the most frequent word rendered “to worship.” It is used of an act
of homage or reverence (a) to God, e.g., Matt. 4:10; John 4:21-24; 1 Cor.
14:25; Rev. 4:10; 5:14; 7:11; 11:16; 19:10 (2nd part); 22:9; (b) to Christ,
e.g., Matt. 2:2,8,11; 8:2; 9:18; 14:33; 15:25; 20:20; 28:9,17; John 9:38; Heb.
1:6, in a quotation from the Sept. of Deut. 32:43, referring to Christ's Second
Advent; (c) to a man, Matt. 18:26; (d) to the Dragon, by men, Rev. 13:4; (e) to
the Beast, his human instrument, Rev. 13:4,8,12; 14:9,11; (f) the image of the
Beast, Rev. 13:15; 14:11; 16:2; (g) to demons, Rev. 9:20; (h) to idols, Acts
7:43.
Note: As to Matt. 18:26, this is mentioned as follows, in the “List of
readings and renderings preferred by the American Committee” (see RV Classes of
Passages, IV): “At the word 'worship' in Matt. 2:2, etc., add the marginal note
'The Greek word denotes an act of reverence, whether paid to man (see chap.
Matt. 18:26) or to God (see chap. Matt. 4:10)'.” The Note to John 9:38 in the
American Standard Version in this connection is most unsound; it implies that
Christ was a creature. J. N. Darby renders the verb “do homage” [see the Revised
Preface to the Second Edition (1871) of his New Translation].
A-2,Verb, sebomai
“to revere,” stressing the feeling of awe or devotion, is used of “worship” (a)
to God, Matt. 15:9; Mark 7:7; Acts 16:14; 18:7,13; (b) to a goddess, Acts
19:27. See DEVOUT, No. 3.
A-3,Verb, sebazomai
akin to No. 2, “to honor religiously,” is used in Rom. 1:25.
A-4,Verb, latreuo
“to serve, to render religious service or homage,” is translated “to worship”
in Phil. 3:3, “(who) worship (by the Spirit of God),” RV, AV, “(which) worship
(God in the spirit);” the RV renders it “to serve” (for AV, “to worship”) in
Acts 7:42; 24:14; AV and RV, “(the) worshipers” in Heb. 10:2, present
participle, lit., “(the ones) worshiping.” See SERVE.
A-5,Verb, eusebeo
“to act piously towards,” is translated “ye worship” in Acts 17:23. See PIETY
(to show).
Notes: (1) The worship of God is nowhere defined in Scripture. A
consideration of the above verbs shows that it is not confined to praise;
broadly it may be regarded as the direct acknowledgement to God, of His nature,
attributes, ways and claims, whether by the outgoing of the heart in praise and
thanksgiving or by deed done in such acknowledgment. (2) In Acts 17:25
therapeuo, “to serve, do service to” (so RV), is rendered “is worshiped.” See
CURE, HEAL.
B-1,Noun, sebasma
denotes “an object of worship” (akin to A, No. 3); Acts 17:23 (see DEVOTION);
in 2 Thess. 2:4, “that is worshiped;” every object of “worship,” whether the
true God or pagan idols, will come under the ban of the Man of Sin.
B-2,Noun, ethelothreskeia[-ia]
“will-worship” (ethelo, “to will,” threskeia, “worship”), occurs in Col. 2:23,
voluntarily adopted “worship,” whether unbidden or forbidden, not that which is
imposed by others, but which one affects.
B-3,Noun, threskeia
for which see RELIGION, is translated “worshiping” in Col. 2:18.
Note: In Luke 14:10, AV, doxa, “glory” (RV), is translated “worship.”
1, proskunetes
akin to proskuneo (see WORSHIP, A, No. 1), occurs in John 4:23.
2, neokoros
is translated “worshiper” in Acts 19:35 AV: see TEMPLE KEEPER.
3, theosebes
denotes “reverencing God” (theos, “God,” sebomai, see WORSHIP, A, No. 2), and
is rendered “a worshiper of God” in John 9:31. Cp. theosebeia, “godliness,” 1
Tim. 2:10.
Note: For Heb. 10:2, see WORSHIP, A, No. 4.
· For WORTHY DEEDS, Acts 24:2, AV, see CORRECTION
A-1,Adjective, axios
“of weight, worth, worthy,” is said of persons and their deeds: (a) in a good
sense, e.g., Matt. 10:10,11,13 (twice),37 (twice),38; 22:8; Luke 7:4; 10:7;
15:19,21; John 1:27; Acts 13:25; 1 Tim. 5:18; 6:1; Heb. 11:38; Rev. 3:4; 4:11;
5:2,4,9,12; (b) in a bad sense, Luke 12:48; 23:15; Acts 23:29; 25:11,25; 26:31;
Rom. 1:32; Rev. 16:6. See MEET, REWARD.
A-2,Adjective, hikanos
“sufficient,” is translated “worthy” in this sense in Matt. 3:11 (marg.,
“sufficient”); so Matt. 8:8; Mark 1:7; Luke 3:16; 7:6. See ABILITY, C, No. 2,
etc.
A-3,Adjective, enochos
“held in, bound by,” is translated “worthy (of death)” in Matt. 26:66; Mark
14:64, RV (marg., “liable to;” AV, “guilty”). See DANGER.
Notes: (1) In Jas. 2:7, AV, kalos, “good, fair,” is translated “worthy”
(RV, “honorable”). (2) For the AV of Eph. 4:1; Col. 1:10; 1 Thess. 2:12, see C,
below.
B-1,Verb, axioo
“to think or count worthy,” is used (1) of the estimation formed by God (a)
favorably, 2 Thess. 1:11, “may count (you) worthy (of your calling),”
suggestive of grace (it does not say “may make you worthy”); Heb. 3:3, “of more
glory,” of Christ in comparison with Moses; (b) unfavorably, Heb. 10:29, “of
how much sorer punishment;” (2) by a centurion (negatively) concerning himself,
Luke 7:7; (3) by a church, regarding its elders, 1 Tim. 5:17, where “honor”
stands probably for “honorarium,” i.e., “material support.” See also DESIRE, B,
No. 1 (Acts 28:22), THINK (Acts 15:38).
B-2,Verb, kataxioo
a strengthened form of No. 1, occurs in Luke 20:35; 21:36, in some texts; Acts
5:41; 2 Thess. 1:5. See ACCOUNT, A, No. 5.
C-1,Adverb, axios
“worthily,” so translated in the RV [with one exception, see (c)], for AV,
“worthy” and other renderings, (a) “worthily of God,” 1 Thess. 2:12, of the
Christian walk as it should be; 3 John 1:6, RV, of assisting servants of God in
a way which reflects God's character and thoughts; (b) “worthily of the Lord,”
Col. 1:10; of the calling of believers, Eph. 4:1, in regard to their “walk” or
manner of life; (c) “worthy of the gospel of Christ,” Phil. 1:27, of a manner
of life in accordance with what the gospel declares; (d) “worthily of the
saints,” RV, of receiving a fellow believer, Rom. 16:2, in such a manner as
befits those who bear the name of “saints.” Deissmann (Bible Studies, pp.
248ff.) shows from various inscriptions that the phrase “worthily of the god”
was very popular at Pergamum.
Note: This form, the 1st person singular and the plural of the present tense of an Anglo-Saxon verb witan, “to see” or “to know” (for the past tense cp. WIST), is a rendering of (1) oida, “to know,” in Acts 3:17; 7:40; Rom. 11:2 (see KNOW, No. 2); (2) gnorizo, “to come to know,” in Phil. 1:22 (see KNOW, No. 8).
· Notes: (1) This is often a translation of various inflections of a Greek verb. When it represents a separate word, it is always emphatic, and is a translation of one or other of the verbs mentioned under WILL. (2) Ophelon (the 2nd aorist tense of opheilo, “to owe”) expresses a wish, “I would that,” either impracticable, 1 Cor. 4:8, RV (AV, “would to God”); or possible, 2 Cor. 11:1; Gal. 5:12; Rev. 3:15. (3) Euchomai, “to pray,” with the particle an, expressing a strong desire with a remote possibility of fulfillment, is used in Acts 26:29, “I would (to God, that).”
A-1,Noun, trauma
“a wound,” occurs in Luke 10:34. Note: Plege, “a blow, a stroke,” is used in
Luke 10:30 with epitithemi, “to lay on,” lit., “laid on blows,” RV, “beat” (AV,
“wounded”). In Rev. 13:3,12, plege is used with the genitive case of thanatos,
“death,” lit., “stroke of death,” RV, “death stroke” (AV, “deadly wound”); the
rendering “wound” does not accurately give the meaning; in Rev. 13:14, with the
genitive of machaira, “a sword,” AV, “wound” (RV, “stroke”).
B-1,Verb, traumatizo
“to wound” (from A), occurs in Luke 20:12; Acts 19:16.
Note: In Rev. 13:3, AV, sphazo, “to slay,” is translated “wounded,” RV,
“smitten” (AV and RV marg., “slain”).
· For WOUND (wrapped) see WIND (Verb)
1, huphantos
from huphaino, “to weave” (found in good mss. in Luke 12:27), is used of
Christ's garment, John 19:23.
1, diaparatribe
found in 1 Tim. 6:5, denotes “constant strife,” obstinate contests” (Ellicott),
“mutual irritations” (Field), AV, “perverse disputings” (marg., “gallings one
of another”), RV “wranglings.” Some texts have paradiatribe. The preposition
dia- is used intensively, indicating thoroughness, completeness. The simple
word paratribe (not found in the NT), denotes “hostility, enmity.” See DISPUTE,
No. 3.
1, eneileo
“to roll in, wind in,” occurs in Mark 15:46; see WIND (Verb), No. 3.
2,
entulisso
“to roll in,” occurs in Matt. 27:59; Luke 23:53; John 20:7: see ROLL, No. 5.
3,
sustello
“to wrap” or “wind up,” Acts 5:6; see WIND, No. 2; 1 Cor. 7:29, see SHORTEN,
No. 2.
1, orge
see ANGER and Notes (1) and (2).
2,
thumos
“hot anger, passion,” for which see ANGER, Notes (1) and (2), is translated
“wrath” in Luke 4:28; Acts 19:28; Rom. 2:8, RV; Gal. 5:20; Eph. 4:31; Col. 3:8;
Heb. 11:27; Rev. 12:12; 14:8,10,19; 15:1,7; 16:1; 18:3; “wraths” in 2 Cor.
12:20; “fierceness” in Rev. 16:19; 19:15 (followed by No. 1).
3,
parorgismos
occurs in Eph. 4:26: see ANGER, A, Note (2).
Note:
For the verb parorgizo, “to provoke to wrath,” Eph. 6:4, AV, see ANGER, B, No.
2.
1, strebloo
“to twist, to torture” (from streble, “a which” or “instrument of torture,” and
akin to strepho, “to turn”), is used metaphorically in 2 Pet. 3:16, of
“wresting” the Scriptures on the part of the ignorant and unsteadfast. In the
Sept., 2 Sam. 22:27.
1, pale
“a wrestling” (akin to pallo, “to sway, vibrate”), is used figuratively in Eph.
6:12, of the spiritual conflict engaged in by believers, RV, “(our) wrestling,”
AV, “(we) wrestle.”
1, talaiporos
“distressed, miserable, wretched,” is used in Rom. 7:24; Rev. 3:17. Cp.
talaiporia, “misery,” and talaiporeo (see AFFLICT).
1, rhutis
from an obsolete verb rhuo, signifying “to draw together,” occurs in Eph. 5:27,
describing the flawlessness of the complete church, as the result of the love
of Christ in giving Himself up for it, with the purpose of presenting it to
Himself hereafter.
A-1,Verb, grapho
is used (a) of “forming letters” on a surface or writing material, John 8:6;
Gal. 6:11, where the Apostle speaks of his having “written” with large letters
in his own hand, which not improbably means that at this point he took the pen
from his amanuensis and finished the Epistle himself; this is not negatived by
the fact that the verb is in the aorist or past definite tense, lit., “I
wrote,” for in Greek idiom the writer of a letter put himself beside the reader
and spoke of it as having been “written” in the past; in Eng. we should say “I
am writing,” taking our point of view from the time at which we are doing it;
cp. Philem. 1:19 (this Ep. is undoubtedly a holograph), where again the equivalent
English translation is in the present tense (see also Acts 15:23; Rom. 15:15);
possibly the Apostle, in Galatians, was referring to his having “written” the
body of the Epistle but the former alternative seems the more likely; in 2
Thess. 3:17 he says that the closing salutation is written by his own hand and
speaks of it as “the token in every Epistle” which some understand as a purpose
for the future rather than a custom; see, however, 1 Cor. 16:21; Col. 4:18. The
absence of the token from the other Epistles of Paul can be explained
differently, their authenticity not being dependent upon this; (b) “to commit
to writing, to record,” e.g., Luke 1:63; John 19:21,22; it is used of Scripture
as a standing authority, “it is written,” e.g., Mark 1:2; Rom. 1:17 (cp. 2 Cor.
4:13); (c) of “writing directions or giving information,” e.g., Rom. 10:5,
“(Moses) writeth,” RV (AV, “describeth”); Rom. 15:15; 2 Cor. 7:12; (d) of “that
which contained a record or message,” e.g., Mark 10:4,5; John 19:19; 21:25;
Acts 23:25.
A-2,Verb,
epistello
denotes “to send a message by letter, to write word” (stello, “to send;” Eng.,
“epistle”), Acts 15:20; 21:25 (some mss. have apostello, “to send”); Heb.
13:22.
A-3,Verb,
prographo
denotes “to write before,” Rom. 15:4 (in the best texts; some have grapho);
Eph. 3:3. See SET (forth).
A-4,Verb,
engrapho
denotes “to write in,” Luke 10:20; 2 Cor. 3:2,3.
A-5,Verb,
epigrapho
is rendered “to write over or upon” (epi) in Mark 15:26; figuratively, on the
heart, Heb. 8:10; 10:16; on the gates of the heavenly Jerusalem, Rev. 21:12.
See INSCRIPTION.
Notes:
(1) For apographo, Heb. 12:23, AV, “written,” see ENROLL. (2) In 2 Cor. 3:7
“written” is a translation of en, “in,” with the dative plural of gramma, a
letter, lit., “in letters.”
B-1,Adjective,
graptos
from A, No. 1, “written,” occurs in Rom. 2:15.
1, gramma
from grapho, “to write,” is rendered “writings” in John 5:47. See LETTER, No.
1.
Notes:
(1) For biblion, “writing,” AV in Matt. 19:7, see BILL, No. 1. (2) In John
19:19, AV, “the writing (was)” is a translation of the perfect participle,
Passive Voice, of grapho, RV, “(there was) written.”
1, pinakidion
occurs in Luke 1:63, a diminutive of pinakis, “a tablet,” which is a variant
reading here.
A-1,Noun, adikia
a, negative, dike, “right,” is translated “wrong” in 2 Pet. 2:13 (2nd part),15,
RV, “wrongdoing” (AV, unrighteousness); in 2 Cor. 12:13, it is used ironically.
See INIQUITY, UNJUST, UNRIGHTEOUSNESS.
A-2,Noun,
adikema
denotes “a misdeed, injury,” in the concrete sense (in contrast to No. 1), Acts
18:14, “a matter of wrong;” Acts 24:20, RV, “wrongdoing” (AV, “evil doing”).
See INIQUITY.
B-1,Verb,
adikeo
“to do wrong,” is used (a) intransitively, to act unrighteously, Acts 25:11,
RV, “I am a wrongdoer” (AV, “... an offender”); 1 Cor. 6:8; 2 Cor. 7:12 (1st
part); Col. 3:25 (1st part); cp. Rev. 22:11 (see UNRIGHTEOUSNESS, B); (b)
transitively, “to wrong,” Matt. 20:13; Acts 7:24 (Passive Voice),26,27; 25:10;
2 Cor. 7:2,12 (2nd part; Passive Voice); Gal. 4:12, “ye did (me no) wrong,”
anticipating a possible suggestion that his vigorous language was due to some
personal grievance; the occasion referred to was that of his first visit; Col.
3:25 (2nd part), lit., “what he did wrong,” which brings consequences both in
this life and at the judgment seat of Christ; Philem. 1:18; 2 Pet. 2:13 (1st
part); in the Middle or Passive Voice, “to take or suffer wrong, to suffer
(oneself) to be wronged,” 1 Cor. 6:7. See HURT, OFFENDER, UNJUST.
1, adikos
akin to the above, occurs in 1 Pet. 2:19.
Note:
For “exact wrongfully,” Luke 3:14, RV, see ACCUSE, B, No. 5.
1, orgizo
always in the Middle or Passive Voice in the NT, is rendered “was (were) wroth”
in Matt. 18:34; 22:7; Rev. 11:18, RV, (AV, “were angry”); 12:17, RV, “waxed
wroth.” See ANGER, B, No. 1.
2,2373,thumoo
signifies
“to be very angry” (from thumos, “wrath, hot anger”), “to be stirred into
passion,” Matt. 2:16, of Herod (Passive Voice).
3,
cholao
primarily, “to be melancholy” (chole, “gall”), signifies “to be angry,” John
7:23, RV, “are ye wroth” (AV, “... angry”).
* For WROUGHT see WORK